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COE^RIGHT DEI^Sm 




"Before the dawn, obscured from sight, 
The restless sea awaited light 
And turn of tides." 



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t 



Ecce I Signum 



Surf Lines 

that Mark where Waves of Thought 

Formed Crest and Broke 

upon the Shore 

of a 

Wayfarer's 

Mind 



An matter is but surf lines, blown. 



The Knickerbocker Press 



t^ 






Copyright, 1912 

BY 

THE KNICKERBOCKER PRESS 



TCbc imickerbocber f>rcM. fUw ]|;«cfc 



€'CLA310224 



Dtaatole 

Before the dawn, obscured from sight 

The restless sea awaited light 
And turn of tides, that endless roll 
Against earth's shores, from pole to pole. 
When lo ! a glow and golden gleam 
From orient o'er the sea did stream; 
A freshening breeze the mists dispelled 
As toward the shore the waters swelled. 

And light of day had vanquished night. 



Along the beach now might be traced — 
By countless lines yet uneffaced — 
The course of waves to sight defined 
By great and small they left behind. 
From driftwood, the debris did range 
To fragments curious and strange — 
Fit emblems all of what we find 
Lodged here and there within the mind 
When quest is by clear view replaced. 



As Surf Lines I began to sketch, 
Lo ! myriad lines in endless stretch 
Bewildered sight and tempted on, 
Each craving place ere I was done. 
Reality to reach, none needs 
To mark where every wave recedes. 
Reality 's the core of things 
Of which the surf forever sings. 
Sufficient 't is some lines to etch. 



Surf is the outer show alone 

Proclaiming Motion's Presence — known 
As Mind, or God, or just as Love. 
Reflecting Love, as all above. 
So shall our souls be saved from strife— 
Our neighbor blest be by our life. 
No public service we can do 
Speeds on the Good like living true. 
* * * 

All Matter is but surf lines blown! 



"My aspiration mounts 
With yearning toward some philosophic song 
Of Truth that cherishes our daily life. " 



Surt Xlnes 



The time is out of joint! O spite I 

That ever I was moved to write ! 
With Chtxrch, pure reason 's in disgrace, 
Mere understanding seeks her place. 
The higher critic has no doubt 
T is time antiquity to flout. 
The priest who *d win the layman's thanks 
Must fight in the agnostic ranks, 

Where blindness proves old days were night I 



Now gloating o*er " Mistakes of Moses," 

Men boldly follow their own noses. 
Mistakes about Moses interest few — 
Few care to seek what Moses knew. 
With thought's vast world turned upside down, 
Thought '* radical,'' becomes thought's crown! 
To hostile eyes Religion's roots 
Discredit all Religion's fruits. 

That Moses had sense no one supposes! 



Stttt Xines 



The world is making progress now, 
No one cares where — but anyhow ! 
All progress toward Religion's aim 
Is out of favor — takes the blame. 
If men can go a million ways, 
They joy in their confusion's daze. 
To move without a common end 
Is modern plan the world to mend. 
Dissension makes a lovely row ! 

4 

Authority is now below par, 

" Do as you please, " man's guiding star. 

Then make all others please you, too ; 

Just force on them your point of view. 

If child go wrong, let him alone ; 

'T is parent's fault, " Ethics " has shown. 

No child e'er needs reform, of course, 

But toward parent may use force. 
And constant keep home-life ajar. 



Ethics, as taught in Sunday School, 

Is based upon the Golden Rule 
That you should unto others do 
As you would have them do to you. 
What 's taught now under Ethics' name 
Shows how we are to shift the blame 
When we ourselves hap to go wrong, — 
Responsibility pass along ! 

With ethics now ourselves we fool. 
4 



Surt %incB 



Pure ethics turns on one word, Ought; 

But what " I ought " by few is sought. 
The conjugation used each day 
Is, thou, he, she and you and they. 
The scheme 's to work the other man, 
And get from him all that one can. 
If " You Ought," he throws back at us, 
We need but make an ugly fuss 

And leave him in his own toils caught. 



Both priest and lawyer who advise 
A course of conduct just and wise, 
Are quickly shown they *re doing harm 
To law^s respect and Churches charm. 
Pelf does not ask what *s right to do. 
But wants things fixed 'twixt me and you. 
It counts as lost each hateful day 
In which it fails to have its way; 
It only wants the method nice. 

8 

Society supplants the Church ; 

Out of the swim, you *re in the lurch. 
'T was goodness, standing gave of old, 
Now standing 's fixed by bags of gold; 
And fashion has so set the pace 
That thousands perish in the race. 
The common-wealth is not the goal 
For which the statesman stakes his soul, 

Time-serving casts o'er all its smirch. 
5 



Surt Xlnea 



The country*s wealth is a fixed fact. 

Let country's laws, forsooth, enact 
How thousands (or a single one !) 
May own what is produced by Sun. 
The wealth is here, whose'er it is, 
Law minds not men but business. 
K millions have no chance, O Joy! 
Some Croesus may give them employ, 

Though soul and body should be racked. 

10 

The man who fills his pocket fast, 
Now claims to make his country last. 
(By last, of course, he means endure — 
In history's light this is not sure !) 
Ten men may make our average show 
Far greater wealth than all lands know. 
A tramp may on " our " riches stand 
As one in such thrice-favored land. 
How sophistry a spell doth cast! 

II 

The Common- wealth. Wealth little heeds- 
Wealth has enough to meet its needs. 
Just government consults the poor, 
Doth punish crime, drive wolf from door, 
Peru gave State, helped private work. 
Permitting none fit toil to shirk. 
The poor, light-hearted, are content 
When they can pay for food and rent. 
Despair breeds mobs and hideous deeds. 
6 



Surt %incB 

12 

Oft those in actual life who fail, 
Console themselves with notion stale, 
That worth of thought they hide within 
Which, if but known, for them would win 
Respect of all superior souls. 
Deluded thus, they miss the goals 
Which else they really might reach. 
One lesson plainly life doth teach: 
Apart from deeds no thoughts avail. 

13 

Man 's but the series of his acts. 
Nor envy can deny the facts 

When by high deeds, high place is won. 

To ascribe low motives to what 's done 

Is envy's course toward men above. 

Vain effort ! There 's no power but love 

Can fortune's favors equalize. 

Love bids us dif 'rences recognize ; 
Love widens life ; hate life contracts. 

14 

Some men, who wealth accumulate, 
Are patriots now. In a just State, 
That drew the line where one and all 
Excess of wealth their own could call; 
Who chose to work beyond that mark 
To common-wealth would have to hark. 
Assyrian kings monopoly did hold 
O'er all men made or bought or sold. 
Isaiah foretold that empire's fate. 
7 



Surf %incs 

Some will no creed but " Harmony " 

And " Peace, good will 'mong men " to see. 

Religion, marriage, public laws, 

They find, however, full of flaws. 

Should their good will to self inspire 

The wish to play with lawless fire, 

They '11 trample on ideals great, 

On which are founded home and State, 
And mock at faith and decency. 

z6 

The difference 'tween man and beast. 
In things held worth, grows less and least. 
Now, man but reasons and he thinks 
In riddles that outvie the Sphinx. 
From test of truth by how it works. 
Self-willed and reckless grown, he shirks, 
" Of conscience, duty, let 's naught hear. 
Life's problems let us drown in beer — 
Strike up the dance, on with the feast!" 

17 

Our senses only tell us What, 

To Whence? and How? they answer not. 

Sense prompts to thought, but tempts us thence. 

Benumbing mind to evidence. 

Vain pleasure's cup is oft adored 

More than the Cup of our dear Lord ; 

The prodigal's husks, more than the Bread 

Bestowed by Holy Church's Head. 
Release from care 's in revel sought. 
8 



Surf Xines 
i8 

Life 's perfect when a man feels good, 

It *s empty in another mood. 
True ! effort all life better makes, 
But think the trouble that it takes! 
The thoughtless way the millions go 
Is good enough for some we know. 
They calculate that in the lump 
They '11 lighter feel the final bump ! 

(All know this who in crowds have stood.) 

19 

" To know the doctrine, lead the life," 
Was Jesus' " Way " to settle strife. 

Few care now, how a man may walk. 

We 're interested more in talk. 

Would that these ** Surf Lines," traced in ink. 

Might faithful " v/alkers " help to think 

Enough to keep their footing fast. 

While facing each vehement blast 
Of doubt with which the air is rife. 

20 

Recall how very intricate 

Deep thought must be to average pate. 

What at first sight he can't see through 

He knocks out with a flying blow. 

The greatest thoughts of greatest minds 

With scorn he scatters to the winds. 

Deciding what no man can know, 

He puts himself in posture low, 
On Doubt with gusto to dilate. 
9 



Surf %incB 
az 

Like hungry man who '11 not lift hand 
His bread to take, should we demand 
Of life and death, the mystery, 
Without deep thinking, clear to see? 
In such a case hunger is not. 
Or satisfaction would be sought. 
Inaction here would be absurd 
Ere we had gained or creed or curd, 
By sort of effort wisely planned. 

22 

What man will not, he cannot know; 

If set 'gainst Yes, he '11 will but No ; 
Forever pleased just to rehearse 
His ignorance of the universe. 
Poor fly ! Combating all the world, 
To his own ruin he is hurled. 
De-struction grown his happiness 
He wants no more, will take no less, 

While passive he just waits below. 

23 

Whoever really starts to think 
Soon finds himself upon the brink 
Of understanding's wrestling ground, 
Where dialectic's toils abound. 
In peril here of mental fog, 
And slippery footing in thought's bog, 
Naught can to light and safety bring 
But swift recourse to Reason's wing 
To bear him o'er before he sink. 

lO 



Surt %imB 



24 



A man of understanding 's good ; 

But be it clearly understood, 
That what " stands under " is not all 
That within scope of mind doth fall. 
Mind can't stop short with what eye sees, 
It transcends matter with ideas. 
Material forms serve obvious ends 
Each one of which on mind depends, 

None tracing birth to matter crude. 

25 

Who reads these lines, soon will have found 
Much that 's on understanding's ground — 
The ground of dialectic skill 
That all reverses at its will. 
The Bible says not, " Let 's explain," 
But " Let us reason " ; for 't is plain 
That but in Reason man's power lies 
To rise from earth and reach the skies. 
Reason itself doth not confound. 



26 



'T is Dialectic's twist and crook 
That make it hard to read a book. 
Whate'er is writ, e'en though most fit. 
At once suggests its opposite. 
He who a book's thought would command, 
Must first read just to understand ; 
The second time he glances through, 
He 's qualified t' express his view. 
Book's heart 's not won by casual look. 
II 



Sutt %incB 



27 



By reason or unreason, man 

Inevitably lives. None can, 
But 'tween the two, or ever find 
A choice of action for his mind. 
By reason all is unified ; 
Unreason order e'er denied. 
All art and ethics rest on grounds 
Of reason, which for aye confounds 

Unreason's gropings, void of plan. 

28 

Reason and conscience-guided will 
O'er sense and feeUng are rated, still. 

Opinion floats in the unknown; 

Sound logic only holds the throne. 

Skilled reason views an ordered world; 

Opinion is in chaos whirled. 

Oft understanding ends in doubt, 

'T is reason points the sole way out, 
And thus doth life with meaning fill. 

29 

Not algebra is more abstract 
To unused mind, yet all is fact. 
To follow Reason thus is hard ; 
She wins, not less, but more regard 
Because she solid builds so high 
Beyond the reach of common eye. 
Yet all her powers we find innate 
Within e'en minds outside the gate 
That leads to realms of thought exact. 
12 



Surt %im& 



30 



Who ever thought a " possible," 

Thought an abstraction, just " thought-full." 

It was an empty Notion, sheer, 

Wherein no substance did appear. 

Who would explain the world of sense, 

Yet banish metaphysic thence. 

Himself involves in theories 

Abstract as any he decries — 
Abstractions of ne-science, null. 

31 

Each science must come to a place 
Where understanding cannot trace 
A further step. Here, it assumes 
Whatever it needs, and then presumes, 
Just where pure reason 'gins to act. 
To call " Irrational " the fact 
Of " Quantity " with which it deals. 
It, seemingly, nor knows nor feels 
What thus it does to save its face ! 

32 

For just where understanding ends, 
'T is reason, not unreason, blends 
With observation ; whence arise 
The thoughts that lift man to the skies; 
While understanding waits on ground 
That common to the beast is found — 
The ground, that is, of " common sense." 
'T is reason, pure, gives evidence 
Of what religion, pure, defends. 
13 



Surf %ince 



33 



Agnosticism holds this creed : — 

There *s naught beyond our sight to heed. 

We know we *re born, we know we die, 

But none can ever tell us why. 

To work or play, while we have breath, 

Must fill the gap 'tween birth and death. 

To accept e*en life's inanities, 

Rather than 'mid infinities 
To run amuck, wins wisdom's meed I " 

34 

True Gnostics humbly seek, to find; 

Th' Agnostic 's sure he knows his mind ! 
The Gnostic feels emotion high. 
Agnostics know but motion dry. 
The Gnostic knows God should be sought. 
Agnostics know God likely 's not. 
The two agree they something know, 
Agnostics know what is n't so. 

The one tastes fruit, the other, rind. 

35 

When man opines he cannot know 

That anything is really ** so," 

He 's caught in understandings' toils, 

And all misunderstanding's broils. 

We 're free to drift on thus " below," 

But why feel proud that we don't know. 

Since reason is at hand to teach 

How we may grasp what 's beyond reach? 

There 's naught that reason cannot show! 



Surt %incB 
36 

To start each generation right, 
It must begin close to the height 
Of all attained by its forbears, 
With many toils and many cares. 
Else man through many a long age 
Had but retrod thought's earliest stage. 
Whatever is latent in mankind 
By education 's brought to mind 
As starting point for higher flight. 

37 

The records of philosophy 
Show steady progress, lasting, free. 
One school another would refute. 
Yet none another can confute. 
Each takes its course to reach its goal. 
Philosophy includes the whole. 
Through conflict of polarities 
Philosophy mounts to the skies. 
All serve, e*en when they disagree I 

38 

Philosophy leads us to know 
And see in things mere outer show. 
They, changing hourly, clearly bid 
Us look for Being inward hid. 
Existence presents but the outside 
Of Essence that within doth bide. 
Appearance, though, is no defect. 
Since, through it. Being we detect, 
And thus in grasp of truth may grow. 
15 



Surf %incB 



39 



Most men are sure that all is real 

In what we see or touch or feel. 

Before this Real, each hour doth show, 
Man's body is as weak as tow. 
This Real, though solid it may seem, 
Thought proves is fleeting as a dream. 
Mind *s found great truths in dreams of night 
And untruths great in dreams of light; 

That " matter " *s naught, thought doth reveal. 

40 

God's world, as pictured to our eyes, 

H. Spencer cut up jig-saw-wise. 
Like-shape and size in graded row 
He thought must show how all did grow ; 
Yet, nearest thing to man 's the ant — 
They came by different lines all grant. 
What he made out was not the Thing 
That lives and soars on hidden wing — 

Man's life transcends what meets his eyes. 

41 

Our eye makes all the light we see ; 

Wherever dark appears to be. 
Darkness but shows that something 's nigh. 
Too dense to penetrate with eye. 
With glass we may light magnify 
'Til light 's too coarse to let us spy. 
Each sense such limits doth disclose. 
That bound all man through senses knows. 

Not sense, but reason, sets thought free. 
16 



Surt %incB 
42 

The mind of man conceives his world 
As through th' abyss of space 't is hurled 
What each man thinks, to him is true, 
'T is so with me, and so with you. 
The wise man only doth agree 
To what men, plainly, all might see. 
Might all men think twice two make four, 
The wise man questions that no more — 
Thus wisdom's standard is unfurled. 

43 

Man's high distinction lies in thought, 
Thought orders all from God to naught. 

Thought takes her start from things of sense. 

To rise on reason's evidence. 

Unless we snap the sensuous chain. 

Thought spreads her wings for flight, in vain. 

Once fetter thought the very least 

And man can sink below the beast. 
Which may " just know " what man 's long sought I 

44 

The rise of thought from things of sense, 

Its leap to plane of super-sense ; 
Thought's passage to the infinite, 
Out from the realm of things finite — 
Thus snapping chains of sense as naught — 
All this is thought, and naught but thought. 
Who says this step thought may not take. 
Would thus an end of thinking make — 

Beasts lack religion's evidence. 
17 



Surt Xines 



45 



No beast can men of science ape 
In knowledge vast, that sets agape ; 
But as to God and soul, beasts' view 
Is high as that of learnld few. 
Proverbial 't is, extremes do meet. 
And modern science achieves this feat. 
He surely shows thought most profound 
Who burrows, mole-like, underground. 
While simple souls thought's skies still scrape 

46 

From animal to man, we see 

Man rise but when, as thinker, he 
Thinks God and soul, immortal, free, 
'Neath law, that safeguards liberty. 
Such thoughts no beast can ever have — 
It goes as beast from birth to grave. 
But babes may feel what reason knows 
Though in man's thought it slowly grows — 

Man's sonship with the Deity. 

47 

Some insects live that counterfeit 
The shape of twigs whereon they sit. 
They have evolved that strange disguise 
To hide themselves from hungry eyes. 
'T is but their flight that doth reveal 
The conscious life that they conceal. 
Can matter's laws the source disclose 
Of Mind such wondrous cunning shows? 
Such miracles surpass man's wit ! 
18 



Surt Xtnes 

48 

Materialists profess to observe, 
Record exactly, and preserve 

Just what in matter they may find ; 

But, observation rousing mind, 

A metaphysic they create. 

Confused by contradictions great. 

What they opine of How? and Whence? 

Misunderstanding makes more dense ; 
Hence their opinions constant swerve. 

49 

Hear Spencer's test of truth in full : 

" Its opposite *s unthinkable." 
Shall mindless matter mind evolve 
To evaporate at each revolve 
Of matter's shell, in constant flux. 
That ne'er to aught that lasts conducts? 
Does that to common sense appeal 
As it could source of mind reveal — 

Can reason think that reasonable? 

SO 

Black Topsy seed of science sowed ; 
" She was not born, she only growed." 

Thus, evolution, all call " so," 

Of involution, few will know. 

But logic shows there 's naught evolved 

Without, perforce, something 's involved. 

All that 's evolved but outward shows 

How involution onward goes. 
All is involved by " Word " of God. 
19 



Stttt %incB 

Perpettial motion idiots seek, 
And their inventions all prove weak ; 
But, stretch their thought up to the skies, 
And science bids their dream arise ! 
Why then should science idiots scorn. 
In whom the selfsame thought is born? 
(If wetness mark the entire sea. 
Why should it not in each drop be?) 
Of motion's Mover, mind doth speak. 

52 

Some Mover, as subject, mind must find. 
From whom to abstract, within our mind. 
The thought of motion, as predicate 
And attribute of Someone great. 
To make the world-clock constant go. 
Someone must wind the spring, we know. 
Thus evolution demands an Evolver I 
Perpetual motion is no solver 
Of motion's problems of any kind. 

53 

A row of rogues will each point thumb 

At other, to show where blame should come. 

Science views worlds like children's blocks, 

Each moves because another knocks. 

Who sets worlds up, wills them to fall. 

Our science can't discuss at all. 

The mites in cheese may find a plate — 

But on a cow can't speculate. 
Who can't say " God," may be born dumb I 
20 



Surt %inc5 

54 

In things mind builds by motion's " laws," 
The conscious mind may motion cause 
In such wise, that things seem self -moved 
If outward source to sight 's not proved. 
No motion can show traits of mind 
Unless mind, somewhere, is behind. 
All mind is cause, is positive; 
Effect, mud, matter, negative. 
Right use of words, right thinking shows. 

55 

All gravity is negative, 

Mere absence of a positive. 

If glass is dashed upon the floor. 

There 's gravity plus something more. 

Whene'er an object fails to sink 

Tow'rd nadir, we're compelled to think 

It free from force of vortex-whirl 

(Which doth inert things " downward " hurl), 

Because of something that doth live ! 

56 

Lo ! gravitation men suspend 

In lifting hand to shake with friend. 

Will masters gravitation where 

Man wills to lift or move a chair. 

The thought of motion is abstract — 

Some Mover's attribute or act. 

Man's work is clear, in terms of mind. 

The same of God's work, thought doth find. 
In God alone thought finds an end. 
21 



Sutt Xtne5 

57 

Who flies the sky 's on solid ground 
Compared with what *s in matter found. 

What latest science here reveals 

Is whirling vortex 'neath our heels. 

Who shrinks from all that this implies 

Should not presume to philosophize, 

To " whence " and " why " should shut his mind. 

And eat and drink and just be kind — 
A plane of life not high, but sound. 

58 

Hear now plain Understanding's (?) creed : 
In the beginning did proceed 
A lot of electrons, bound to make 
A Universe. Now it did take 
One hundred thousand to make an atom 
(By estimate have we got at *em). 
One trillion atoms per grain of dust 
Then formed the dust, in which we trust- 
To which we turn in mortal need. 

59 

Soon gravity and wind were there, 

And with this dust it thus did fare : 
Whole lots caught on, formed nebula I 
The wind did blow and then — tra la ! 
They round and round were briskly whirled, 
And from each whirl there grew a world. 
Since moving dust involved much friction 
(Here science fears no contradiction). 

We next scent mind-stuff in the air. 
22 



Surt Xlnes 
60 

Electrons devised the telegraph, 

Geometry, the phonograph. 
They worked it by a simple plan. 
Made atoms first, then mind-stuff, man. 
When man was made, the trick was done 
Electrons watched to see the fun, ^ 

While mind of man performed the work 
From which electron's pride did shirk. 

On man electrons have the laugh I 

6i 

There 's more to tell, but why relate 
Each single step to present state? 
Suffice to say that with such facts, 
That give to Science her shining axe, 
She has cut off the hoary head 
Of all Religion— left it dead 
As door-nail! Now, realities 
Replace all Reason*s frailties, 
And thought is free to divagate I 

62 

When Intellect invents a " law " 
It hastes to secure it 'gainst a flaw. 
Exceptions to each law, at end, 
Force Intellect lower to descend 
In search of final law of All 
Among things smaller than the small. 
When it has reached last decimal 
It still will face the One of All 
Whose Being Instinct ever saw, 
23 



Surt Xines 
63 

Once everything must have some size 
To pass for real to skeptic eyes. 

Then, no one could a sane man fool 

With talk of things invisible ! 

In those days, all the " Schoolmen*s " noise 

Was laughing stock for our schoolboys. 

All Spirit then looked far too small 

To be in Matter found at all. 
'T is Matter now that 's lost all size. 

64 

Thus, Matter's molecules suggest 
What once was held " Dark Ages " jest: 

" Ten thousand souls may stand, each whole, 

On needle's point, yet every soul 

As much space have for its own motion. 

As frog in middle of the ocean." 

Fine points in Old Theology 

Are matched in our Biology. 
Man's ancient thought is thus redressed. 

65 

Atoms are manufactured things; 
Their likeness this conclusion brings. 

Both plan and skill must first unite 

Ere pattern 's reproduced aright. 

Thus, too, in living things we find 

That pattern is renewed by mind. 

Subconscious, true, the work may be, 

But back of all 't is Mind we see. 
Design from a Designer springs. 
24 



Sutt Xines 
66 

Designs such as our great men form, 
All grant impossible to worm. 

But let God's work transcend man's wit, 

Man 's sure that Mind 's not back of it. 

Man 's now of all creation top, 

Where man's thought ends, all Thought doth stop I 

Design is real — man back of it; 

Not man's design, 't is counterfeit ! 
Thus, self-conceit doth Heaven storm. 

67 

Reduced to the absurd, clocks show 

" Survival fit " mid things that go; 
Chance combinations that keep time 
" Survive " chance changes, change of clime; 
The Solar System, greatest clock, 
" Survived, " as " fit," full many a shock; 
The debris of a workman's bench 
Proves what he "made" but "survived" his wrench 

And gravity of hammer blow! 

68 

Naught can evolve by Nature's Laws. 

Environment may mould, not cause. 
A man, if he a clock would make. 
The laws of stuff must know, not break. 
No stuff can spring or wheel evolve 
And thus make hand of clock revolve. 
Material new, a man may find. 
Suggesting timepiece new, to Mind. 

But naught 's evolved where Mind withdraws, 
25 



Surt %incB 

69 

Now, Life 's defined as simple fact 

Of tendency, at will, to act 
On matter, by itself inert. 
To what life 's doney we must revert 
To gain a notion of its powers. 
What life will do^ it is not ours 
To forecast ; since the forms life hath, 
Evolving, strewn along its path. 

To some degree of choice are tracked. 

70 

" One trillion atoms, per grain of dust," — 

Believe this, we recall, we must. 

" One hundred thousand electrons come 
Within the bounds of one atom." 
These make the sole reality 
Disclosed by science to mind's eye I 
" Man 's born to quickly pass away — 
Electrons live eternally ! " 

In these doth science put her trust. 

71 

Thus science magnifies God's clothes, 
But naught of Him who wears them knows. 
Man will not to electrons bow. 
Although they make his body now. 
Electrons we 're as far above 
As we 're below the God of Love. 
Electrons never could give rise 
To aught that not within them lies; 
That man 's God-born, all reason shows. 
26 



Surf Xines 



72 



The power of his electrons* mass, 

Man may upon each organ pass. 
Such work no miracle doth show, 
But simply what a man may know. 
Knowledge is power in things of wealth, 
And no less so in things of health. 
Mind, weights may use, to tip a scale ; 
Thus drugs oft act — ^yet often fail. 

Mind only lasts, " All flesh is grass." 

73 

The living being master stands 
Of body, shifting as the sands ! 

In body, matter comes to flower 

By virtue, solely, of life's power. 

The instant that the life takes wings, 

The body into riot springs. 

All there that life did organize, 

Bereft of life, asunder flies. 
How could this be, if cell commands? 

74 

Mind ever knows when it has clothes, 
When not, the fact mind also knows. 
Mind knows when it has leg or arm, 
It *s harmed not when they come to harm. 
With body paralyzed in bed. 
We know mind knows till body *s dead. 
What then mind knows, no ear can hear. 
For tongue must be to speak to ear; 
Though oft, in death, mind inspired glows I 
27 



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75 

Mere " Matter " is a thing of straw; 

It shows resistance, also law. 
Pinned down, Ne-science would perplex 
The mind with " whirls " of mere " vortex.'* 
Mind, too, shows Law, from whence we take 
The pattern of the laws we make. 
Why not, for laws of vortex, find 
Same source as of our own laws — Mind I 

We, making laws, explain all Law. 

76 

One sees a world with ravin rife, 
Of contradictions full, and strife. 

In matter nowhere can be found 

For optimism any ground. 

Science infers this world is hell, 

Religion the same tale doth tell. 

This standard Jesus Christ unfurled : 

" My kingdom is not of this world." 
All matter constant wars 'gainst life. 

77 

This Matter, which the laymen fear. 

Is not at all to science clear. 

Yet Doubt, with such an unknown thing. 
Would on Religion ruin bring. 
Some would in Reason find the flaw. 
The wise from Matter faith withdraw. 
Man walks in darkness, helpless, lone. 
When Reason 's banished from her throne. 

And mind as matter doth appear. 
28 



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78 

To vision, Matter e'er doth fally 
E*er passive, self -unmaking, all; 
While conscious Life impulse supplies 
All Matter to arrest, forms organize. 
The one diminuendo plays. 
All world-crescendo s Life displays. 
Life only makes each form arise. 
For downfall, Matter's " laws " suffice. 
'T is conscious Life makes rise, lets fall. 

79 

The more of matter science knows, 

The less as entity it shows. 

Self -moving now it can't appear — 
Shows naught in which self can inhere. 
With matter moved but from without. 
Materialism is shut out. 
Throughout all space no substance lies 
Save God, all-present and all-wise. 

This doctrine outlives all its foes. 

80 

Some of no greater God will tell 
Than just a god within each cell. 
It takes of these a pantheon 
A man to make — a single one I 
Such " Science " One God multiplies 
To swarms of gods of tiny size. 
This simple plan to make man great. 
Takes gods as units, man as State — 
Fit concept this, man's head to swell! 
29 



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8i 

Much scientific talk 'bout cell 

Is pseudo metaphysical. 
That through all matter motion goes 
Is primer-truth to one who knows. 
Who says that matter's motion 's cause 
May, by such view of " matter's laws," 
Achieve surmise of subtle wit 
That flesh evolves the life in it! 

Life's seU-involved, doth reason tell. 

82 

For matter 's matter, motion 's motion, 
In earth, air, fire, in man, in ocean. 
From matter motion ne'er arose, 
It matter moves howe'er it goes. 
It matter drives like leaves in gale, 
Or squeezes it 'til it turns pale ! 
When motion once lets go its hold — 
Good-bye to matter, its tale is told ! 
For motion 's substance ; matter 's Notion. 

83 

Since Matter's shell can't make its laws, 
'T is Mind must stand for final Cause. 
Mere " Matter " ne'er could evolve Mind 
As freakish puffs of vagrant wind. 
The wind itself, as Motion, goes 
And comes, but whence, God only knows I 
And so we 're taught in Holy Writ, 
Breath is the Spirit's symbol fit. 
As conscious Motion, Mind is Cause. 
30 



Surf %incs 
84 

As swan that floats on placid lake 

His snowy reflex seen may take 
E*en for a spirit hovering nigh, 
With curving neck and melting eye, — 
Yet in his own breast's rise and fall, 
Alone feel Breath of Life of All ; 
So man, *mid Nature's loveliness. 
May feel his inmost heart confess 

His Presence Who all worlds doth make. 

85 

Breath makes the breast to rise and fall, 
Breath swells sea waves, both great and small. 
There 's no emotion we can know 
But doth some equal motion show. 
The sea is endless in its motion. 
The soul is endless in emotion. 
Emotion-Motion bi-une flow. 
And keep the starry spheres aglow. 
('T is this that music speaks to all.) 

86 

Dost science fear? Be of good cheer ! 
E*en Spencer came the truth quite near 

When he did clearly motion find 

Identified in all with mind. 

He only lacked the prefix E, 

Emotion prompting all, to see. 

When old, he said, " In beating air 

I *ve spent my life ! " And thus did fare 
His books with this philosopher. 
31 



Surf Xines 
87 

A man of purpose works by plan, 
Plan through all worlds is seen by man. 
With man the purpose to create 
Precedes all work he doth instate. 
Emotion to create must rise 
Before all motion in the skies. 
Man works not first, then feels inclined 
To do what, after, comes to mind — 
Emotion, motion 'fore, e'er ran. 

88 

We see in plant-development, 

Unfolding of a thought-content. 
Though Form expand until it burst, 
The Notion was complete at first. 
In tiniest germ implicit lies 
What, last, explicit meets the eyes. 
That germs hold all, like box in box. 
Plain common sense completely shocks ! 

From Plan all things trace their descent. 

89 

We see man's face and " sense " his soul. 
Combine the two and know him whole. 

Who 's wise, thus views the universe; 

From what he feels, its soul infers. 

One tells us what of God he can; 

Who hears, learns something — of that man! 

The noble soul, God's world inspires. 

While others see but flames and fires 
Through wastes of space inanely roll. 
32 



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90 



The world is not an empty show — 
" The Real is Here," by it we know. 
Idealists prize matter's shell 
Though form and content (they know well) 
Are different more than pulp and rind. 
A Presence, shown, is to the mind 
Assurance of an inner Fact 
That far off seems, in the abstract — 
As one, both pulp and rind we know. 

91 

Matter is something that has shape ; 

What that thing is, must eye escape. 
The atom, with its twofold force. 
Mere working theory is, of course. 
From it did science ever shirk. 
Yet keeps it to perform its work. 
Attraction can't be understood, 
No more, Repulsion ever could. 

Both, metaphysics bad, thin drape. 

92 

Sense feels a world so dense in all, 
No chink is left where God can crawl. 

God thus shut out, men us perplex, 

By changing Matter to Vortex 
.Of motion swift, that comes and goes 

(What 's moved by motion, no one knows!). 

Ne-science holds Belief in naught 

More rational than Faith in aught 
That we, or God or Spirit, call. 
3 33 



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93 



Some think what to the senses shows, 

Is all that isy all that one knows. 
Who *s rich in that goes empty away 
'Mid husks to hunger all his day. 
Earth's " show " makes wise and simple feel 
A Presence near, to which they kneel. 
Far better 't were to adore the Sun, 
Than not feel Soul and Sun at one. 

When sunrise through our being glows! 

94 

Some men there are who idly pass 
Their verdicts, positive, alas! 

On all in heaven or on earth. 

And self assured, fix its worth. 

How glorious it must feel to be 

So sapient, wise, superior, free ! 

Yet, strange to say, one never can 

Find in the lot one happy man — 
They all feel blue, and — ^feed on grass ! 

95 

Nebuchadnezzar, king of old. 
From pride, himself a god did hold; 
This bearded king, with curly locks, 
Was sent to graze, a common ox. 
Who pins his faith to things of sense, 
Ignoring reason's evidence. 
Must needs on slender diet fare, — 
On husks and clay and empty air. 
Science for soul hath little told. 
34 



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96 

Like Midas doomed to feed on gold, 
Proud science now grows very bold. 
Huge heaps of facts are duly stored 
Which miser science now doth hoard. 
** O Chemist great! my loved one *s dead! " 
** Ah so ! Then best, the least that 's said ! 
Your education 's just begun; 
The spectrum shows what 's in the sun ; 
In time your love will sure turn cold." 

97 

This world exists. Perhaps it *s true 

That God' s as great as I or you. 
Expanded huge before our thought, 
Or microscopically sought, 
The question is not of God's size, 
But how we size up in His eyes? 
The world is here and we are in it. 
We can't escape from God one minute — 

We may rejoice or we may rue I 

98 

To Carnegie, steel armored knight. 

By music God is brought to light. 
Bob Ingersoll in " Shakespeare " felt 
A god 'fore whom his fancy knelt. 
In atoms alone doth Edison find 
Eternal Omnipresent Mind. 
Great specialists but seldom rise 
*Bove glints of truth that catch their eyes 

From lower plane than Reason's height. 
35 



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99 

Huge aggregates of physic lore 
May dwarf our very thinking power, 

Until the mind but weakly acts 

In passing on material facts. 

Collectors in the fine arts ne'er 

Creative artist's viewpoint share. 

The world that each man's mind supplies, 

Defines the world before his eyes ; 
Prejudging thus, he seeks no more. 

100 

A dog takes note of babe and doll. 

In babe scents life not seen at all. 
The babe that sees an auto-car 
May think it moves by its own power. 
The man who sees an auto move, 
Knows, mind and will its motions prove. 
Some would trace mind to " groups " of cells 
Where crowned Impermanancy dwells — 

Who can such guesses, thinking call! 

lOI 

Once on a time, to reach high fruit, 

Giraffes evolved a neck to suit. 
With telescope man 's swept the sky 
In hope to find God with the eye. 
Foiled there, with microscope he 's sought, 
And found, within^ as Christ once taught, 
A place where God, concealed, doth bide. 
There Huxley saw HIS HAND divide > 

And mould the cells, creation's root! 
36 



Stttt %im3 



102 



All creatures that in cell do dwell 

Two things do share, we now know well — 

Material forms and consciousness, 

Or inner self and outer dress. 

They feed, which shows their bodies fade 

And every minute are remade. 

Each self survives this change of dress 

Without a change in consciousness. 
(Of man a different tale some tell I) 

103 

The teeming life in cell doth show 

Life conscious moving to and fro, 
Aye swaying matter at its will — 
Through Matter's flow abiding still. 
In all the motion and the strife 
What constant stays is just the life. 
Here matter a soft mesh appears, 
Which conscious Life employs, not fears. 

Life, weaving, makes the shuttle go ! 

104 

To conscious lives in cell of plant 

The microscope doth morals grant; 
Here appetite, there self-control, — 
E'en altruism plays a role ! 
That thought 's transferred from mind to mind. 
In man, beast, bird, and fish, we find. 
World- Consciousness specked o'er with Matter 
Grows clear to thought, despite all chatter 

And dense materialistic cant ! 
37 



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105 



Binot and Bichet own these facts, 

But fact on each unlike reacts ; 
One sees in Conscious Life all Cause, 
The other, naught but Matter's " laws." 
In body's changes now is sought 
Escape from thought of what man Ought. 
" In seven years' (or sev'n months?) time 
Man's change of body wipes out crime ! " 

Psychol'gy morals thus attacks. 

106 

Atomic aggregate called John 
Once complex heart of maiden won. 
Their op'site polarities to wed, 
A psychologic priest thus said ; — 
" As consciousness doth well up now, 
Wilt thou, John, unto Mary vow 
To be forever kind and true 
While present self remaineth you? " 
Gray matter moving " Yes " — 't was done I 

107 

That ballet dancer stands on toe 
All may apprise from passing show. 
That men of science stand on head 
And brain-congestion never dread — 
Nay, strong protest and even frown, 
At what stops seeing up-side down — 
All this no longer doth surprise : 
Man's free thus to invert his eyes 
If something queered he thus may know. 
38 



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io8 

The god in man will, if he can 
Get god in cell 'neath thumb of man. 
Somewhere, man must, beyond a doubt. 
First " find God in " to " find Him out." 
" Once found, we *11 quickly end the strife 
O'er what makes consciousness and life ! " 
(When big, has conquered little brother. 
He yet may have to deal with Father 1 
God much may with derision scan!) 

109 

Prostrate before the wondrous cell, 

Some wait for it its will to tell, 
Assured that, if its plans we know, 
'T is settled which way we shall go. 
Toward soul or cell, what way we tread, 
God *s found within and overhead. 
Let such as will, change His great Name, 
And call Him Cell, His power 's the same — 

In touch with Him all creatures dwell. 

no 

Who serves the cell may serve the devil 

(The prison cell confines the evil). 
The Self of will is very small; 
The Self of soul is One with AIL 
Germ-life in cells, disintegrates, 
The whole alone, form reinstates, 
AU good in cell comes from above ; 
All good to self proceeds from love. 

Aloof from God, souls hold brief revel I 
39 



Surt Xines 
III 

Through cells proceed the body's ills, 
That, if unchecked, the body kills. 
'Twixt selfish cell and body's soul 
We see the strife 'twixt part and whole. 
This shows in Body Politic, 
Where faction makes a nation sick. 
With anarchs unconfined in cell, 
No government is truly well. 
'T is order Heaven's first law fulfils. 

112 

A doctor, reasoning from the cell, 
Takes means to make his patient well. 
A priest, thus reasoning from the soul. 
Knows means to make the spirit whole. 
Disease of body quickly makes 
A man put faith in what he takes. 
But if at heart he feel dis-ease 
He '11 take or naught, or what he please- 
Of faith or God he '11 hear none tell. 

113 

For mind diseased no help at all 
From chemist's potions art can call. 
But " heal " and " holy " are one word 
And thus were spoken by our Lord. 
For health of body all men seek. 
Of holiness some shame to speak. 
Not that the thought they would disdain- 
They deem a life upon that plane 
Unnatural, constrained, and small. 
40 



Stttt Xine0 

114 

True men of science know full well 

They do but handle matter's shell. 
Some hold that what is back of all 
Is only something mean and small. 
Religion, back of man or clod, 
Perceives an Absolute, called God. 
Great theories include the small. 
The small can't grasp the great at all. 

Cells ne'er made Man, God mould's the celU 

115 

God's pressure on each cell within 
(Great Judge of virtue or of sin!) 

Assures, each hour, the fitting meed 

For each hour's good or evil deed. 

Religion calls this " Providence " 

(On man's age-long experience 

The doctrine 's based). We have His Word; 

" All 's good to them who love the Lord." 
Good men, through trials, great good win. 

116 

'T is joy, or terror, thus to dwell 
With God within both mind and cell! 
The Sun that helps good things to grow, 
Makes rotten things more quickly go. 
The Son of God who healing brings 
To all who turn from evil things. 
Sits in each soul on judgment throne, 
Hearts good, confessing as his own, 
Hearts evil, pitying in their hell. 
41 



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117 



I set my brain aglow with wine ; 

That brain 's not me, that brain is mine. 
The brain shows no sufficient cause 
For human reason, human laws. 
Materialists hold bedlam- views 
When they give matter power to choose. 
'T is Mind creates. Mind runs the train, 
Or engines, cars, were all in vain. 

Brain is but matter, mind *s divine ! 

118 

Doth ether suspend sensitiveness — 
Not mind but body feels helplessness. 
Dull sense with nitrous oxide gas. 
And thoughts sublime arise and pass 
Through mind and vivid are retained 
When waking consciousnesses regained. 
Sad ! gas no one made Spencer take ! 
He 'd have avoided his mistake 
Of thinking gas could thought suppress. 

119 

'T is I (not nose) who scent a rose 
Though in my nose that sense repose. 
I better think when I *m well clad 
Than when by cold I 'm driven mad. 
To work in matter, mind needs tools 
(That tools can't work is known to fools 1). 
Preposterous views may fascinate. 
But Reason, they disintegrate — 
Sheer paradox, much science shows I 
42 



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X20 



Naught science sees but properties 
With None to Whom aught proper is. 
Impersonal and quite improper 
Is all grist ground in science's hopper. 
She grinds life's seeds till they are dead, 
And then insists naught real has fled. 
She holds of world; " Mind did n't begin it, 
For mind is but phenomen'ly in it, 
As horologeity in time-piece lies." 

121 

Man talks or laughs, sheds tears or sighs, 

Each act a state of mind implies. 
When " body acts upon the mind," 
*T was mind that acted first, we find. 
The body is mind's instrument. 
Impaired, it may mind's work prevent. 
Who 's lost his limbs can't run a race. 
His mind, though, takes up no less space; 

The ant than elephant 's more wise. 

122 

'T is science, not philosophy. 
In mind and matter. One would see. 
Beginning thus, when it is done. 
In matter, science sees that One. 
But matter is in constant change 
Throughout the whole creation's range. 
Thought finds, as substance, only mind, 
Which can't with matter be combined. 
Thought cannot pantheistic be. 
43 



Surf 5Line5 
123 

True, Kipling's idol, " made of mud " 
(That " which they call the great god Budd")) 
Was all that Haeckel e'er could find 
As source of human thought and mind. 
'T were strange if man from ape evolved 
To find him himself to mud resolved ! 
Such pedigree 's not held by apes 
(Unless suh specie jackanapes !) 
Did Budd kiss Haeckel " where he stood"? 

124 

How ever can my Why or Whence 

Depend on merest accidents? 
I had a bump, that bump was I 
'Til something else had crossed my sky? 
K man 's but what he passes through. 
What constant doth the " I " renew? 
I 'm that which eats, not merely food 
For Matter's jaws ! — that understood. 

Through life, through death 's our sure defence. 

125 

Infinite vision lies in mind 

Which doth in " matter" something find 
Of finite sort, wherewith to evolve 
Forms planned by mind with high resolve. 
Who puts the cart before the horse 
Shows things pre-posterous and worse. 
The universe demands a God ; 
Or call Him so, or call him Clod — 

The fact 's the same, save to the blind, 
44 



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126 

No brush can paint an unknown beast; 

It must use well-known parts, at least. 
The strangest thing that man can draw, 
Combines some forms once someone saw. 
All visions of eternity 
All-Mind has seen, again shall see. 
By Mind, man flies or wireless speaks. 
Thus Mind performs that which it seeks. 

Each spreads for heaven his own feast. 

127 

Whatever we know, we know through Mind, 

The rest is feeling undefined. 

What our minds know. Mind always knew, 

Though, ages long, 't was hid from view. 

Our conscious part is not the whole 

Of what 's eternal in the soul. 

What circumstance has long concealed 

Must surely one day be revealed ; 

Man needs but seek and he shall find. 

128 

Some mind-stuff in the nebula 
Whence grew all worlds evolved thus far, 
Tyndal confessed, there must have been ; 
" Mind-stuff, attenuated then. 
As worlds condensed, has shrunk to men, 
But will thin out to fog again! " 
Mind finds it reasonable to hold, 
As mind is now, it was of old ; 
Matter alone* s now fog, now star. 
45 



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129 



All science leads to the Unknown; 

Bad reasoning there must not be shown. 
Where knowledge *s weak, but feeling strong, 
'T is safer guide than reason, wrong. 
Wrong theories we may not feel 
E*en though they harden heart to steel; 
But when wrong feeling leads astray 
Its consequences bar the way. 

Right feeling happy makes, alone. 

130 

When Reason 's let to intermix 

With Feeling, then the direst tricks 
Are played with Judgment, to the end 
That Self its conduct may defend. 
Each faculty must act alone. 
That proper balance may be shown. 
Reason can't always take the lead. 
But must weigh Feeling's every deed 

Which Reason's warning contradicts. 

131 

My feelings are my very own. 

The same, though, of the beast is known. 

Man's thinking power is overhead ; 

That beasts share this cannot be said. 

Superiority of soul 

Shows feeling under thought's control. 

Thus conscience, character, and will, 

Than feeling, mere, are higher still. 
By thinking, man's high place is shown. 
46 



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132 

No words express what we but feel, 
Though it may make us, reverent, kneel! 
When feeling form takes in a word, 
Then Reason, Purpose, may be heard. 
God ne'er created sea nor sun 
Ere God and His own Word were One. 
Can man the slightest work propose 
Which to express no word he knows? 
The Word doth Reason, Will, reveal. 

133 

Whoe'er 's read Carlyle's " Sartor " knows 

That all that's visible is " Clothes." 
The truth is not so often heard. 
That all that 's seen is Written Word. 
From grass-blade to cathedral vast. 
All God or Man thus writes, at last 
Resolves itself to word or letter. 
Which some read worse and some read better I 

A town its Word in buildings shows. 

134 

Lo I Egypt's old hieroglyphs 

The Moslem viewed with " buts " and " ifs " 
And turned away his eyes with dread — 
Or tapped with finger his forehead. 
To savage who sees, day by day, 
A man with pen mark, mark away, 
'T is one if pen write thoughts divine. 
Or, peradventure, checques doth sign — 

Indifferent, his pipe he whiffs 1 
47 



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135 

Once on a time all men were free 
To seek for food and sleep in tree. 
Each man was every other *s foe, 
Forever guarding 'gainst a blow. 
Each man must constant venture life 
To shield his children and his wife. 
The Church was born when common sense 
United men for their defence 
Against all lawless liberty. 

136 

The Church arose when men craved peace — 
From brutal struggle sought release. 
Her priests stood firm for common good 
'Gainst selfishness, that 's hard withstood I 
No priest was fakir who made use 
Of what could stop flagrant abuse 
Of strong men's wanton lust and power 
To gratify their wills each hour; 
The priest made barbarism cease. 

137 

Religion formed the family. 

The State, and gave men liberty. 
It strives to make life orderly 
That men may dwell in harmony. 
Its discipline gives self-command. 
Without which none may safely stand. 
Though priests, as men, are often wrong. 
The Church eternal stands and strong — 

Earth's bulwark against Anarchy. 
48 



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138 

Religion aims to train the will 
To good from lawlessness and ill. 
Some use it for another end ; 
At weddings, funerals, they send 
For parson, that all things may be 
Conducted with due decency. 
Who has full store to clothe and feed 
The body, seldom feels the need 
To try to mount Religion's hill. 

139 

" Not know what Matter is? Why care? 

Enough it is to know it 's there." 
Religion, though, they '11 understand 
Before they '11 even lift a hand. 
" For some folk, doubtless, it is good," 
(Except themselves, be 't understood). 
The hope of all humanity 
They '11 drop to fight o'er Trinity, 

Or anything that 's in the air. 

140 

Religion rests on reason, love, 

Naught can its premises remove. 
Its truths are taught in sensuous form — 
Abstractions average souls can't warm. 
Yet average men it fain would save — 
By sign and symbol, light the grave! 
All thoughts of man, Time hath surpassed, 
Ideals felt are seen at last, 

Mind can 't conceive the joys " above." 

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141 



On reason rests religion's sway, 

Then reason's call let all obey. 
Who hallows not one day in seven, 
When shall he fill his soul with heaven? 
This life is more than meat ; we need 
Set times, and means, our souls to feed, 
Lest through life's school we swiftly pass 
But, at life's close to cry; Alas! 

From life's true end we 've gone astray! 

142 

Pure Reason finds a single " I " 

That governs all, or low or high. 
If this you find beyond your reach, 
Just study what logicians teach. 
A foot-rule 's short to measure field 
That many a fine crop may yield. 
It for the trouble richly pays 
To find just how this big world lays — 

What orders its immensity. 

143 

Inconstant flesh and constant " I " 

A discord make, not harmony. 
This discord is resolved by death. 
Which is involved in every breath. 
Religion seeks the human I 
To keep with God's I, lastingly. 
The human I, of God's I, part, 
A part, it lives, but dies apart — 

(Or lingers on to moan and sigh?) 
50 



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144 



Of human ignorance now we sing; 
No man can know a single thing! 

To know a thing, its opposite 

Must help us get the idea right. 

Nor can the two the conflict mend 

Before a third brings it to end. 

Thus good and evil e'er must strive 

That virtue may be kept alive. 
The three together closely cling. 

145 

I, as a conscious, thinking Subject, 
Myself survey as my thought's Object; 

Think what I am and what I 'd be, 

And hear what others think of me. 

Conscious of self, self-consciously 

I view myself, objectively. 

One Spirit, in my duality 

I am, myself, a trinity. 
Thus conscious God Self must reflect. 

146 

Mind 's geometric, seeks the laws 
That rule the finite, finds their cause. 
From life infinite all life flows. 
The same of consciousness, thought shows. 
His mind, man with Another shares, 
That Other 't is who hears our prayers. 
Both God and man in unity 
Of Subject-Object mind doth see 
In light of logic free from flaws. 
51 



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147 

Self-consciousness should be adored 

When it reveals, in man, the Lord. 
It plainly shows men to each other 
And thus explains to each his brother. 
All that man has, he has from All ! 
This makes man great, this makes him small. 
Merely to think of self the first, 
Involves one's life in all that 's worst; 

Such self-conceit 's to be abhorred. 

148 

The God we worship 's God so far 
As He 's self-conscious. Less would mar 
Our thought of Him in whom we are. 
'T would place Him from all men afar, 
And utterly destroy the Notion 
Of Man, as drop, in God, as ocean. 
As salt 's in drops and salt 's in sea 
Self-knowledge in our God must be. 
To think God less, doth reason jar. 

149 

With Evolution, mechanic, we 're done, 

Though clergy still are " on the run." 
Foe's bulwark bulked so solid, high, 
It seemed e'en Heaven to defy. 
The priest, overcome by taunt of " narrow," 
Felt matched 'gainst steel, with bow and arrow I 
Thus silenced, though in mortal strife, 
(His refuge, sole, the godly life) 

Eclipsed for aye seemed Spirit's Sun I 
52 



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150 

When lo, the specialist arose 
Who science tries by all that grows. 
Soon Evolution shrank, from " Cause," 
To an Involver's apparent " laws." 
And now, too, physic science sings 
Of Conscious Life as source of things ; 
And That which forming impulse gives 
To all that is, or breathes, or lives. 
Once more the desert blooms like rose I 

151 

Creation, both in great and small, 

Shows as free act, in one and all. 
All Life in Matter-worlds, we see. 
This freedom shares, in its degree. 
In Matter, which itself unmakes. 
Free Life its purpose undertakes. 
Thus Conscious Life in movement flows 
Whose inverse. Matter ever shows. 

Light, light remains, though shadows fall ! 

152 

In " Creative Evolution " 's told 
What Bible and Bhagavad-Gita hold; 

" From Conscious Life alone doth spring 

All that to thought our senses bring.' ^ 
No uni-verse lies 'fore our eyes ! 
Where thought to lie, lo ! intellect lies. 
Which dissects Matter, causing strife 
With Instinct, that deals straight with life. 
Instinct alone doth Life's key hold. 
53 



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153 

Both Intellect and Instinct run 

Aye parallel. Both from the One 
Life-Process spring. While Sympathy 
Marks Instinct, Intellect doth spy 
In inert matter, to supply 
Set forms and limits for mind's eye. 
What Intellect seeks, it cannot find ; 
What Instinct knows, still leaves it blind — 

This vital truth 's by Bergson shown. 

154 

Philosophy doth farther go 

Than all that science e'er can know. 

'Neath Science's symbols, thought conducts 
To Matter's world, in constant flux. 
All " real " things go, below, above, 
As Conscious Life doth constant move. 
Man's consciousness this reinstates 
With God's, from Whom man emanates. 
Religion man's way home doth show. 

155 

View happy throngs in Venice, Rome, 

In ages past or yet to come. 

Each human moth itself doth feel 
Of all things seen, most surely real. 
Ghosts palpable, we feel surprise 
That we should dematerialize I 
A course of constant change we run 
What time we flicker in the Sun. 

The spirit world 's man's only home. 
54 



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156 

All true religion is revealed, — 
By God revealed and not concealed. 
The revelation comes through mind 
Whose source we can but in God find. 
Man *s conscious, and self-conscious too, 
And something 's common to these two. 
Each man is Subject, Object both; 
In reason, then we can't be loth 
To view God so, till thought 's repealed. 

157 

God me, not universe, transcends, 
Where He 's not immanent, all ends. 
True God, as subject is in me. 
As object Him I elsewhere see. 
My self, as object, outside lies. 
Fast bound to all that meets my eyes. 
But I can only conquer sin 
With help of God as me within. 
With subject-object, thought *gins and ends, 

158 

Pure logic, stepwise traced to end. 
With theologic terms doth blend. 

The Universal, truly known. 

As subjectivity is shown; 

Self -moving, active and all form 

Imposing after its own norm. 

Cognition here is seen as Will, 

Creating all that sky doth fill 
And all controlling in its trend. 
55 



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159 

Mind holds much that is termed innate, 
Derived from man*s subconscious state. 
Subconsciously all men are one 
With God the Father, through the Son. 
The Son is Object to God above — 
As Subject, God is known as Love. 
Each man is right himself to hold 
Above all empty phantoms old, 
The God of Reason only *s great. 

i6o 

The niind that was in Christ, our Lord, 
Must be in us, so runs His Word. 
His Kingdom fair within us lies. 
For it in vain we sweep the skies. 
Who lives to love and serve the Whole, 
He, only, peace knows in his soul. 
To fight, old knights would venture far; 
Christ's soldiers in their hearts wage war 
With sin 'gainst which themselves they gird. 

i6i 

The Christ in Jesus mediates, 

Revealing good that God creates. 
Thus Christ, God's sole begotten Son, 
Makes soul of man with Father One. 
From God and Christ the Spirit flows 
By which man God as Father knows. 
The mind in Jesus knew God's Power 
To uphold man in every hour 

When earthly hope, fear dissipates. 
56 



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162 

Christ cometh not to heal the well, 
Nor, after death, to save from hell. 
The life we lead, from hour to hour, 
Is that where He may show his power. 
Who seeks not how himself should live 
To him the Church can little give. 
The Church 's nor club nor lecture hall. 
With music free to one and all, 
Where we our neighbour's sins may tell! 

163 

Religion man with man connects, 
And this world binds unto the next. 
It gives the ballast to life's bark 
That helps it, steady, sail to mark. 
Instead of pitching helplessly 
'Tween crests and troughs in passion's sea. 
Faith's compass guides our course aright. 
In brightest day or darkest night. 
E'er pointing true when mind 's perplexed. 

164 

Pure Ethics views men one by one. 
Shows what to others should be done. 
Where Ethics ends. Religion begins, 
With selfishness as chief of sins. 
Religion asks that every soul 
Shall die, to live but in the Whole. 
The faults of others will God repay; 
His justice sleeps not, night or day. 
By self-devotion, heaven 's won. 
57 



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165 

Religion's hardest point for man 

Arises from his wont to scan 
Remotest realm in search of God, 
Who *s close at hand, not far abroad. 
Naught " beyond Nature," Reason shows, 
But One we 're in, as God, it knows. 
With eye intent on Here and Now, 
We find the One to whom to bow. 

Sound logic thus forever ran. 

166 



Whatever Science comes across 
Can only touch Religion's gloss. 
The truths of mind and soul and sin 
Science can't touch, they lie within. 
Things physical reveal their " laws 
But never their sufficient cause. 
Mere Science oft runs simply mad, 
Through reasonings puerile, bad, 
Despite all ignorant applause. 



» 



167 

All Superstition (" overstand ") 

Is shunned by those who 'd " understand." 

But science has to superpose 

On Matter much that no one knows. 

Sound metaphysic 's sore abused 

By theories in science used. 

The atom-theory, at last. 

Makes understanding stand aghast. 
By non-sense science doth command! 

58 



Surf Xlnc0 

i68 

Man's understanding e'er must deal 
With finite things— things that are " real,'* 
Bound to the wheel of constant change 
Throughout all observation's range. 
The finite's dialectic's ground, 
Where for each thought an opposite 's found. 
Each proposition we advance 
Starts pros and cons at but a glance — 
That all 's uncertain here, we feel. 

169 

Mere understanding can find out 
But finite principles, without 

The power a scheme to formulate 

Not self-doomed to disintegrate. 

By reason's processes alone 

Infinite principles are shown. 

As true in future as in past, 

And sure to live while mind shall last — 
Sufficient reason casts out doubt. 

170 

That Sophists, wilful, becloud light 

And love to prove that day is night, 
Is not the fact, and fails the point 
Where Sophistry is out of joint. 
We know a good tree by its fruits ^ 
The Sophist studies conduct's roots. 
Who cares how his wrong deed arose, 
When of poor fruit he weary grows? 

He seeks good ends with all his might! 
59 



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171 

A Sophist need not error teach; 

Instead, he oft great truths may preach. 
His error 's in the ground he takes 
When moral ends he quite forsakes. 
Slow witted any man must be 
Who can't excuse the worst we see ! 
Who knows the Right and such talk hears 
Should ope his eyes and shut his ears, 

And take himself quite out of reach. 

172 

When Sophists turn their backs on fruit 
And fix their thought upon the root; 
And when they 've studied root and ground 
And for bad fruit excuse have found; 
They then demand our sympathy 
For such as God and man defy. 
They view the sinner like a tree, 
Whose bad fruit 's a necessity — 
Grantman less wit to change, than brute I 

173 

The farmer does not muse on whence 
First sprang the weeds within his fence. 
He roots them up, brings them to naught 
And helps his ground grow what it ought. 
Where'er grain grows there tares abound. 
Desired conditions ne'er are found. 
Let no one sit and bemoan weeds. 
Just cleanse the soul, and sow fresh seeds 
Of righteousness and innocence. 
60 



Surf %incs 

174 

Two authors use the jester tone, 
Both earnest — Shaw and Chesterton. 
The spirit of these two, when caught. 
Shows one a sophist, the other not. 
Shaw justifies things by their roots. 
While Chesterton appeals to fruits. 
One's wit doth all antagonize; 
The other, men would harmonize 
And make the worth of living known. 

175 

In Notion of Religion, Art, 
The thought of badness hath no part, 
Just as, it ne'er should be forgotten 
To think an egg, assumes not " rotten." 
Who substitutes bad attributes 
For things themselves, himself refutes. 
Yet this trick forms the common stock 
Of " brilliant minds " who reverence shock. 
Such mind 's more fit to push a cart! 

176 

A noxious plant is shunned by beast, 
Nor form nor color tempt the least. 
But men are often taken in 
By wit or learning veiling sin. 
Great gifts of mind may but disguise 
The most destructive sophistries. 
The simplest soul that 's true to Right 
Is better comrade, day and night. 
Than clever minds that Good resist. 
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177 

Each true man has before his eyes 
Some Notion wherein no blemish lies. 
He holds it with persistent will 
Some day that Notion to fulfil. 
The Notions that have made man great 
Are God and Heaven, Home and State, 
Learning and Art. As these thoughts rise, 
Not words but deeds are his replies. 
Who talks, not tries, his thought denies. 

178 

Logic and morals thinkers find, 

Not given, but the work of mind. 
So, back of all the Church's creed, 
Is truth of thought to meet man's need. 
In earliest times man clearly saw. 
Not force, but reason, gives the law. 
Not private ends, but public weal, 
Dictates the laws men truly feel. 

The selfish man is truly blind. 

179 

Religion marks how men aspire 

When mind 's inspired with heavenly fire. 

Beginning with civility, 

She ends with high philosophy. 

Trained minds may in her doctrines find 

High-water marks of mortal mind. 

A little learning makes men doubt; 

Deep study helps to find things out. 
Ideas great, great deeds inspire. 
62 



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i8o 

Good manners, like good clothes, all know, 
Respect for self and others show. 
As clothing keeps the body whole, 
Religion thus protects the soul. 
Alas ! that many a goodly tree 
Dry rotten at the heart should be ! 
Dry rot infects man's inward part 
When brain is fed but not the heart. 
Such find life empty here below. 

i8i 

Each individual has needs 

Which social regulation feeds. 
A hand cut off by any act, 
Is but a hand in name, not fact. 
The struggles of a man cut off, 
But make some pity, others scoff. 
Man's whole significance but lies 
In maintenance of human ties; 

His highest good 's in helpful deeds. 

182 

Our race is no external tie 
That each one's bondage doth imply. 
What each one is, he 's, first, as man; 
Then, good or bad, judged by the Plan. 
The Plan secures man's liberty. 
Self-will 's the root of anarchy. 
No drop the ocean wave can move, 
The wave must lift the drop above. 
Power lies in solidarity. 
63 



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183 

Each nation into thought resolves — 
T is thought round which its life revolves. 
All Britons must John Bull obey — 
Some willingly, some not, they say! 
Both king and people John Bull dread, 
Who may take off his own king's head ! 
Once lose the thought that binds together, 
And king and people face rough weather. 
A nation's thought, its life involves. 

184 

From men, no man may live estranged, 
Who stands alone must be deranged. 
To hold one's place upon the plane 
Of human life, marks one as sane. 
Superior some well may be. 
But they must live in harmony 
With neighbors if they 'd know the zest 
Of life enriched by all the rest; 
Right ties with all must be arranged. 

185 

The working of the htunan eyes 

Is one of mind's great mysteries. 
An evil mood through its eyes sees 
In good things, naught but doth displease. 
A good mood doth idealize 
E'en bad things, seen with partial eyes. 
Plain truths, it seems, eyes cannot tell. 
They paint but either heaven or hell. 

In sight oft dire illusion lies. 
64 



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i86 

Man sees, in others, foes or friends, 
And there, he thinks the matter ends. 
But there 's no friend a man can bless, 
Or enemy, who can distress, 
Save by a man's own heart's consent. 
Who o'er his heart keeps watch intent, 
Will find therein the friends or foes 
Reflected, seen in men he knows. 
Within, man's real fight 'gins and ends. 

187 

Virtue means manhood, power to fight — 
To fight oneself by day and night. 
One's self-control is tried each day, 
Guard it we must as best we may. 
In self-control true virtue lies. 
From self-neglect grave dangers rise. 
Who masters others may be strong, 
But virtue 's not thus helped along. 
The virtuous man keeps himself right. 

188 

The law of dialectic shows 
That 't is by opposites man knows 
The nature true of anything 
That we to understanding bring. 
The number and the kind of friends 
One has, shows whither his life tends. 
K love or hatred move him most — 
That tells if he is saved or lost. 
What neighbors hold, the farthest goes. 
65 



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189 

As well mark time by distant star, 

As turn from man to God " afar " 
To prove one's life and nature good, 
When neighbors find it vile or rude. 
God *s in the stars, but more in men 
(Most knowing creatures that we ken.) 
Our highest appeal thus nearest lies ; 
How stands our life in neighbors' eyes? 

'T is there God tells us what we are. 

190 

For computations nice, we know 

'T is best from clock to star to go. 
So, too, for highest things of all 
We cannot back on neighbors fall. 
But neighbors are good daily clocks — 
He 's foolish who his neighbor shocks. 
By neighbor's face our life to tell 
Is simplest rule for living well. 

From neighbor's smile much strength doth flow. 

191 

The sea, whose motion none can stop, 

Is greater than a single drop. 
No single mind can feel at ease 
While other minds it doth displease. 
The individual is naught. 
The universal must be sought. 
One plainly reads in every face 
Just how each stands in other's grace. 

Speak truth in love, or let it drop. 
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192 



Woe to the soul who thinks he 's IT. 
He *11 have to chew a bitter bit ! 

He shows a talent better hid — 

The talent, just for getting rid. 

Gets rid of God, of Church and State; 

Gets rid of law, ah ! riddance great. 

Gets rid of home, of lover, friends, 

If rid of self, the riddance ends. 
Such live, at everything to hit ! 

193 

There is no lot or place in life 

That 's free from constant room for strife. 
Wherever we are we ever must 
Put up with some of travel's dust. 
Who best annoyances can bear 
Goes through each day most free from care. 
He only who is on his guard 
Avoids the things that make life hard — 

Each hour with pitfalls deep is rife. 

194 

Who sadly doth the past recall 
But knocks his head against a wall. 

There 's nothing can the past reverse, 

While knocking head doth make it worse. 

Few care their own past to recall. 

The past of others, that is all! 

Who *11 not play fair the game of life 

Involves each day in bitter strife 
And paves the way for his downfall. 
67 



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195 

Home burdens that one has to bear 

Best fitted to his shoulders are. 
Some stay at home as loth to prove 
Things elsewhere which they know not of. 
Some, who familiar things misprize, 
See strange things with quite other eyes. 
But, soon or late, to all doth come 
A time they '11 think with tears of home, 

As where they knew the least of care. 

196 

Who can't, at home, his problems face, 
Must meet them in another place. 
At home, when strife is in the air. 
Slight illness brings the tenderest care. 
Alone, what stranger ever tends 
A sufferer, or e'er befriends 
Kim, like his very kith and kin. 
Whose sympathies his pain doth win? 
In trouble, home 's the only place. 

197 

Yet anger often will hold out 

When common-sense would stop the bout. 

Who finds home-life too hard, will oft 

A harder life insist is soft. 

Some rather would cause misery 

To others, than contented be 

'Midst troubles infinitely less ; 

While they might self and others bless 
If they 'd but smile and cease to pout. 
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198 

Strange, is it not, that while we live 
There 're some who never can forgive 
Our faults, and naught beside can see ; 
Yet, parted by death's mystery. 
They 're deeply conscious of their loss 
And count all earthly things but dross. 
They '11 mourn for us through saddened years. 
With choking sobs and bitter tears ; 
To have us back the world they 'd give ! 

199 

Whoe'er is set in doing wrong 
Is sure to think that he is strong. 

All those who peace and quiet seek. 

He holds contemptible and weak. 

The tree that 'fore the blast can't bend 

But faces an untimely end. 

It 's grand to be like sturdy oak, 

But when it falls, it is no joke. 
'T is yielding that helps life along. 



200 



A horse is strongest in his speed ; 

A mule, in backing, when we need 
His strength. Men, too, are obdurate ; 
Docility, alone, makes great. 
Each plays in life a needed part. 
Some reap the joy, some court the smart. 
One in a salon feels in place, 
The tramp seems to enjoy disgrace 

If he can only sleep and feed ! 

69 



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201 

No man can strike another and 

Not feel the blow in his own hand. 
Who strikes at many pays the cost, 
'T is his own hand that 's bruised the most. 
Harsh words that we to others say 
Make us grow harsher day by day. 
The skin that 's ever handling brick 
Grows rough and calloused, harsh and thick. 

This truth 's not hard to understand! 

202 

All evil must itself destroy, 

It cannot rob the good of joy. 

Least troubles make the evil fight, 
A good man finds his troubles light. 
He feels within a source of strength 
Enough to pull him through at length. 
He has a different aim in life 
Than to win out in angry strife. 

What some might wound, doth him annoy. 

203 

Intelligence grasps the world we see, 
The will concerns what ought to be. 
But will is weak, abroad to roam 
Before it 's done its work at home. 
Our virtues others must admire 
Ere we hand on the sacred fire. 
He who lacks kindness, self-command, 
Foundation lacks whereon to stand 
And others show what they should be. 
70 



204 

A good man meets all with a smile, 
His foe must prove it, if foe is vile. 
Men try to seem good in his eyes, 
For few men goodness quite despise. 
Doth sometime, one betray his trust, 
He *s never bitter, only just. 
He knows how easy 't is to fall 
And so he loves, or pities, all, 
But ne'er wrong-doers doth revile. 

205 

As each man's face reflects his thought 
(Or absence of it, where thought is not)- 
In nature's panorama vast 
We come to the " Idea " at last, 
Whose Being lies in nature, seen 
Reflected there in varied sheen. 
In nature, thus, the Being lies 
Of the Idea veiled to eyes. 
But by reflection, to mind brought. 

206 

Suppose our mind in form of ball 
On whose round surface there doth fall 
The shadow of a cube. 'T is clear 
The shadow '11 not like cube appear, 
But convex, with square corners gone. 
Let cube, now, matter be — unknown ; 
Ball stand for mind by shadow veiled ; 
Thus the Eternal Light is paled. 
Sense grasps world-shadows — that is all. 
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207 

'T is reason shows God cannot be 
Like cube, or shadow sense doth see. 
But from the shadow on the ball, 
Our reason proves Light back of all. 
Nor ball nor cube like God is proved. 
But reason thus finds One who *s loved, 
E'en One who, though concealed, lets fall 
A divine impress on us all. 
Thus reason solves God's mystery, 

208 

The man who naught of God can find, 
But proves thereby an untrained mind. 
Art, logic, reason. Nature's laws. 
In mind alone find their First Cause. 
In Mind God knows Himself as God — 
The Mind that was in Him who trod 
The patient road to Calvary — 
Whose " brethren " He called you and me- 
True God self-conscious in man's mind. 

209 

Each finite thing must come to naught, 
As Object, it 's less than its Thought. 

As thought, it stands unchangingly, 

As Object, it must pass away. 

The infinite shows harmony, 

Thought-Object, One, eternally. 

All this, both latent in the mind, 

And all philosophy, we find — 
The Ontologic Proof, as taught. 
72 



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210 



Than God, naught greater can be thought — 

Merely a Thought, He 's surely not. 
For He in thought exists as Fact, 
Far greater, thus, than thought's mere act. 
What 's thought to exceed all thought's domain, 
Thought can't be thought just to contain! 
In thought^ we God as Subject, see — 
He *s outside thought, Objectively. 

(Man's body is outside his thought!) 

211 

Our God, as Spirit 's veiled from sight, 

His Person is displayed by light. 
His cosmic vestures age like clothes. 
And constant change, like all that grows. 
(Asked of his health, once Liszt returned : 
" With old Franz Liszt / 'm not concerned "). 
Perpetual motion demands Force 
Forever pouring from One source — 

The Mind of the great God of Light. 

212 

A Personal God some stout deny, 

But it 's a puzzle to know why. 
If just what " person " means, we ask, 
The answer simply is, " a mask." 
A mask may be of flesh and bones, 
Or cloth or clay, or stars or stones. 
" Gray matter " may be its disguise, 
But Being can show otherwise 

Than as in man. Thought doth reply. 
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213 

Man's spark of Being plainly lies 

Within his " person," seen by eyes. 

It marks intelligence to ask 
/ What earth and sea and sky do mask. 
Man Being masks in tiny form, 
But man's form 's not All-Being's norm. 
" Man's form 's too frail but for what 's finite ! " 
" Man's form tops all ; there 's no Infinite ! " 

Vain words ! since form but mask supplies ! 

214 

" We know a person by his clothes." 
Thus inorganic matter shows 

How Conscious Life itself may dress 

In humble garb or splendidness. 

The Essence of all Being, then 

May show in ways beyond our ken. 

To say that we who pass away 

Alone Real Being may display, 
No true philosophy allows. 

215 

The God who never sleeps nor slumbers, 
Some dreamers fain would find in numbers. 
Man number derives from material things 
Which light to human survey brings, 
Dispersed or grouped in Time and Space. 
Here Thought doth Being's vestment face. 
By which His Person is revealed 
Whose Essence is from sight concealed. 
(Man's person man both serves and cumbers.) 
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216 

In Thought's abstractions no life lies 
Though abstract thought *t is marks the " wise.' 
Who " God is Principle " doth say, 
An abstract leaves — takes God away. 
It profits not that " God is Love " 
If One who loves, you thus remove. 
A building found, a mind implies 
By whom alone it could arise. 
Sound reasoning puts God in skies. 

217 

Grim Schopenhauer shook his fist 
At HegePs God: " Does not exist!" 

This shows that Schopenhauer's mind 

No God he liked could ever find ! 

But call God, " Worid's Idea-Will," 

And his God-cravings you fulfil. 

His mind can prove whate'er he wants — 

That more may be, he never grants. 
Well ! what he lost, he never missed ! 

218 

Idealist himself he thought 
But strange Idealism taught. 

His lofty flights led him to curse 

And will to end the Universe. 

The Creeds for precious truths he 'd sift 

But cast their ark, the Church adrift. 

Resisting evolution higher. 

He fain had set all worlds afire, 
That Man might find true peace in Naught ! 
75 



Surt Xines 

219 

In grand Ideas he was rich; 

His Will could fling him in the ditch. 

He kicked his house-maid down the stairs- 
Despised calm Hegel for his prayers. 
With eloquence he was aglow; 
His pages iridescent flow. 
But it was e'er a dreary case 
When he an abstract path must trace — 

Pure Logic gave him many a stitch ! 

220 

*T was Schopenhauer who said well: 

" Christianity has kernel, shell. 
If shell I often roughly treat, 
T is but to seek its kernel sweet. 
E'en then " (said he) " few men surmise 
How tough and strong its mere shell is." 
Yet all his work, as to devotion, 
Is " painted ship on painted ocean." 

Naught of faith's practice could he tell. 



221 



Kant's Reason Practical, he lacked ; 

Hence he cut loose from plainest fact. 
His mental glass, held wrong end to. 
Diminished all within his view. 
He " jumped in bush, put out his eyes," 
And thus he, too, " grew wondrous wise." 
The world, God's body, deeming low, 
Why did he let his body grow? 

Was brain, or just his theory, cracked? 
76 



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222 



He stopped with thought*s arithmetic ; 

At all thought's algebra he M stick. 
From thought would Hegel the sensuous delete ; 
With Schopenhauer, the thought 's concrete. 
With Hegel, therefore, loth to struggle, 
He called his Logic " verbal juggle." 
Thus one leads mind up to God's throne, 
The other proves all worlds man's own 

Idea, 'till mind and heart grow sick. 

223 

No man can lose a bosom friend 

And not feel poorer to life's end. 
Cause man to lose a God above. 
And from his soul goes so much love. 
No longer trusting in The All, 
The world appears an empty skull ! 
In face of babe and man we see 
If food doth or doth not agree. 

From souls anaemic. Lord defend! 

224 

These thinkers both are based on Kant, 
Hence both will readers never want. 

But Hegel was an optimist, 

Schopenhauer, a pessimist. 

An optimist the doughnut sees, 

The pessimist the hole doth please. 

Both hole and doughnut surely are ; 

The optimist gets the better fare — 
His eye sees with a better slant. 
77 



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225 

Both optimism and pessimism 

Reveal in point of fact a schism 
Like action and reaction. Each 
Alone, to full truth doth not reach. 
One must the other e'er reverse 
To active keep the universe. 
In what 's done by the whole machine 
The meaning of its parts is seen. 

Full truth is found in no one " ism." 

226 

A crooked glass is pessimist, 

A perfect glass is optimist. 
A face by evil passions scarred, 
But finds this life a burden hard. 
A face that inner goodness shows 
All radiant through life's troubles goes. 
A crooked glass can't be made right, 
But crooked minds can change o'er night 

And seek the good that they have missed. 

227 

Let mind (if science tangle all), 

Fall back on Reason Practical. 

Man needs no higher truth to seek 
Than what makes strong instead of weak. 
Said Grant, " First gather evidence, 
Then fight and trust in Providence." 
No victory was ever won 
By waiting till all facts were known; 

Mere greed of knowledge caused Man's Fall. 
78 



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228 

Practical Reason shows a Will 

That thinks and acts — not doubting still. 

It shows Thought working actively 

To make itself felt outwardly. 

It wills to make Good manifest 

By giving All its very best. 

For Good for self it does not call, 

It will but share the Good of All 
As it must share with All, their 111 I 

229 

Man's mind is conscious God in man, 

In vain for God men matter scan. 

Man's mind, bereft of thought of God, 

Is mortal as the merest clod. 

If one would free his mind from doubt. 

Just Knock ! He '11 find God " in " not " out " ; 

For 't is in Him we live and move. 

His witness in our hearts is love — 

This not to know, is God to ban. 

230 

As God reveals Himself to Man, 
Our Race perceives just what it can. 
Faith's basic truths stand verified 
By application ages tried. 
Our Reason's very highest flight 
Must stop far short of Heaven's Light; 
Yet what, by proof, we surely know. 
Inspires our souls with celestial glow. 
As conscious workers in God's plan. 
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231 



God but eidiales ! Ten million whirls, 
As worlds or stars, through space He hurls. 
God but inhales ! In eager strife 
They plunge into the Fount of Life. 
Each part of All *s an entity — 
No part, as All, can poorer be ! 
Could Time e'er wreck what 's in each one, 
God's life had stopped ere ours begun — 
Snapped were the cord that threads life's pearls t 

232 

Just think one million worlds ! When done, 

Denote them by the figure " i." 
Erase that " i " and naught is left 
But God, of all we 've thought bereft! 
To us this may seem loss of all — 
To God the loss may be but small ! 
Vast concepts, that may daze the wise, 
No terrors have for suckling's eyes — 

They knock card-houses down for fun. 

233 

Unless God dies in man from birth. 
We live in God beyond this earth. 

Each part 's included in the whole — 

'T is true of body, true of soul. 

Parts diverse in each unity 

Keep individuality; 

Con-fusion is not in God's plan, 

God coexists with Christ and Man. 
Each spark of Spirit has its worth. 
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234 

Each drop of water in the sea 

Shows myriad animalculae ; 
Each one of them 's an entity 
Aware of its identity. 
No consciousness, when life is rounded, 
Shall ever find itself con-founded. 
The words of the Te Deum soar 
Afar to Time's remotest shore — 

They hold good through eternity. 

235 

Just fancy drops convened at sea! 

A drop says: " Water 's my Idea; 
But join to that this Will of mine 
And you explain surrounding brine." 
The drops adjourn without the Notion 
That 's summed up in the one word Ocean. 
The Notion of Humanity 
Is clear to some who God can't see, 

Or feel his All-Identity. 

236 

The " Religion of Humanity " 

Is so near Christianity, 

That it would seem perversity 
The sheer perversion not to see. 
It only fails to rise on wing 
Because it lacks a live mainspring. 
Particulars can't stand alone, 
Their Universal must be shown. 

Thus God looms up eternally. 

6 81 



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237 



For Humanity's cult, F. Harrison 

(Like Esau, Isaac's hairy son), 
Once craving Bread, (TheoPgy in dotage), 
His Christian birthright gave—" for pottage." 
But Holy Church holds relics, stones, 
And truth revives e'en faith's dead bones. 
Her stray truth-hunters yet shall yearn 
For their old home and glad return. 

When reason faith's work carries on. 

238 

Like-Unlike, are reciprocal; 
Alone, they can't be thought at all. 

From what but varies, we advance 

To things opposed, at a glance. 

Comparison shows things unlike. 

Whose likeness yet impresses sight. 

In difference, identity, 

And then new difference, thought doth see, 
All opposites together fall. 

239 

In polar opposites combined 

The power of battery we find. 
Man 's forced to reason just because 
The world 's discordant in its " laws." 
To grasp a thing, we first must know 
What opposites that thing doth show; 
Then seek the higher unity 
For factors contradictory. 

'T is thus we rise from sense to mind, 
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240 

Real contradiction but incites 

To find what opposites unites. 
Each side has its inherent use, 
Bi-unity doth naught con-fuse. 
To yield, each side *s forever loth, 
The truth both serve, includes them both. 
Who cannot take both by the hands, 
True place of neither understands. 

" The Country grows by party fights! " 

241 

Our country sends forth troops to kill, 

And diplomats, the strife to still. 
(No peace can be without good will ; 
With men of bad will, peace is niL) 
In finite realm, where all *s ajar, 
There ever will be peace and war. 
Though arbitration peace command, 
By force alone decrees will stand. 

Who sees with but one eye, sees ill! 

242 

Twelve hours of light, twelve hours of dark 
Make up the day, by earthly mark. 

They correlate, not disagree — 

A unit in duality. 

Nor good nor bad alone may stand, 

All things have opposites at hand. 

Related to myself I 'm " I " 

But also " I " to others by. 
For each, its other we remark. 
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243 

Day ends with night, night ends with day, 
Twin sides of one harmonious play. 
Death thus with life, and life with death, 
Are both involved in every breath. 
Nothing exists without its other, 
The two are one, like father-mother. 
Who knows but life, all death must hate ; 
While Reason sees but change of state — 
Not life but body fades away. 

244 

Denial 's night, belief is day, 

They cannot part, though strive they may. 
Should atheist go to savage brother. 
They would not really like each other. 
All men in common much must see 
Ere they can kindly disagree. 
Who in debate in temper flies. 
That he 's in strait, doth all apprise. 

For Doxy, both " Ortho " and " Hetero " play. 

245 

In opposites that fright the soul. 
How does our reason view the whole? 
It says, to neither we belong. 
We are, by both, but helped along. 
'T is I who sleep, and I who wake. 
In life and death the same course take. 
My opposites exist through me, 
I both as incidental see ; 
Nor one or other me control. 
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246 

Of body, man begins to tire, 

Long ere years " three-score, ten " expire. 
His mental powers show clear and bright 
As long as brain and body *s right. 
When Kodak's work is poorly done, 
We test the lens and not the Sun. 
Poor music a great artist brings 
From harp with worn or broken strings ; 

By death set free, Man rises higher. 

247 

Seventeen-year locusts may be found 
By perfect shells upon the ground. 
The locust 's like the live ideal, 
The cast-off shell stands for the real. 
Reality naught lasting shows, 
Th' ideal through the ages goes. 
The real is but the fleeting form, 
Th' ideal, 't is, supplies the norm 
Reality e'er flickers round. 

248 

All peoples who earth's soil have trod. 

Have felt the presence of a God. 
The rare exceptions to this rule 
Are tribes resembling ape or fool. 
No people great did ever rise 
Who felt no mind throughout the skies. 
Reluctant souls who can't thus mount, 
In history, for little count; 

Depressed, through life they hopeless plod. 
85 



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249 

To minds religious, all we see 
Is ruled by God in harmony. 

In all earth's music that we hear, 

Discord to concord 's ever near. 

Thus that which " is " and " ought to be " 

But interact, not disagree. 

*T is thus the world-process doth thrive, 

Kept never torpid, e'er alive. 
The choice we make 's our destiny. 

250 

God's world-process defies man's thought I 
An age but seldom gets what 's sought. 
What one age sows, another reaps 
When son his sire's ideal keeps. 
What twenty years might bring about, 
Ten years may see quite crowded out 
By new cross currents, that confuse 
The public mind and change its views. 
World's-Process shows man 's great, man 's naught I 

251 

We see in the objective world 

The good prevail, then backward hurled. 

This contradiction, we are taught, 

'Tween good that is and yet is not, 

To mind an endless progress shows 

To actualize the good man knows — 

Gives man a guide in what he ought 

To be, if worthy life be sought. 
By mind this standard is unfurled. 

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252 

The end for which the world exists 
Accomplished is ; yet ne'er desists 
The world from working to its end. 
One-sided youth the world would mend; 
There 's but one way to set it right — 
To improve ourselves by day and night. 
Its beauty shows to loving hearts, 
Its ugliness, where love departs. 
Like day and night, each side persists. 

253 

God's purpose in this world, we see, 

Is to give chance to you and me 
Both good and evil here to find, 
That we may act with open mind. 
And choose our service, with free will. 
On side of good or side of ill. 
Whichever side we help along, 
Apart from God there 's nothing strong— 

His will prevails eternally. 

254 

Whoe'er is good at any task, 

World-process serves, though under mask. 
The good are seldom good at ally 
The bad oft in their badness fall. 
Some are quite good at doing bad. 
Some bad at doing good — 't is sad I 
Or good or bad, who does his best. 
To Providence may leave the rest — 

The world-process no more doth ask. 
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255 

Who *11 neither seek nor take advice 

Must later surely pay the price. 
A spider poison makes 'mid flowers 
Where bees sip honey by the hours. 
Nor bee nor spider e'er can change ; 
K man could not, we 'd think it strange. 
Where consequences are too ill, 
Men quickly find they have free will 

To give up e'en their fondest vice ! 

256 

All doubt regarding man's free will, 

In practice, is not hard to still. 
Free is man's conscious will alone. 
Sub-conscious will 's with God at one. 
Each mortal will its free course takes. 
Immortal will makes no mistakes. 
Boys' wills are free to act in school. 
Yet work and discipline o'errule. 

School's end through freedom boys fulfil. 

257 

The artist who strives against mistakes 

Feels free in all he undertakes. 
Who ignorant, doth art's laws brave, 
Is, to his faults, a very slave. 
The man whose will 's with God at one 
Feels himself free and not undone. 
Freedom exists alone through law. 
As Kant and Hegel plainly saw. 

Law, will protects, not free will breaks. 
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258 

Man's will is free through acts to range ; 

To think it not, doth mind derange. 
Who wills a thing, or will not will, 
In either case, he must will still. 
Man can all will, save will to love, 
Since Love, as God, is will above. 
For some things willed, man long must try, 
As when man willed that he would fly. 

Without free will life would seem strange I 

259 

Some " other " is for everything; 

Its " other " to it fast doth cling. 
*Tween opposites the bond to find 
Explains each " other " to the Mind. 
'T is here Free Will comes into play, 
To one or t* other giving way. 
Man fights his fight, reaps his reward, 
But none may the Great End retard — 

Equation will solution bring. 

260 

Both God and devil. One for aye, 
In all sound thought together stay. 
(He surely some wrong way hath trod 
Who devil feels more near than God !) 
This Great Bi-Une makes night and day, 
All 111, all Good (thus saith Isai'). 
Who thus doth hold of Heaven-Hell, 
He, only, knows his Logic well. 
Whatever weak sentiment may say. 
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261 

" There is a place of tears and woe 

To which earth's wicked souls must go " ? 

There is a place of crime and sin, 

'T is now each criminal within. 

To heaven or hell none ever go^ 

We " settle there " while here below. 

'T is this that makes our life worth while; 

Not dreams of some enchanted isle, 
Nor place where fires eternal glow I 

262 

Each man within prepares his place, 
For future joy or his disgrace. 

Each must his place in future find 

With such as are of his own kind. 

The ocean's vapors thus we see 

To sea flow back eternally. 

Here good and bad are strangely mixed ; 

Next starting-points 't is here are fixed. 
Our next life 'mid our sort we face I 

263 

Malicious critics spend their days 
Detracting from their neighbors' praise. 
Their victims may grow patient, good; 
The critic's fate is understood. 
His only pleasure to give pain. 
His brutal daring makes him vain. 
In willing unto others Hell, 
He puts himself therein to dwell, 
'Mong those who cursing go their ways. 
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264 

Some shut their eyes and take their ease, 

Serenely doing as they please. 
Because their debt but slowly grows, 
They think the account will never close. 
The more they their own sins forgive. 
The less will they let others live. 
Their own lives hiding in the dark, 
They others force to toe the mark, 

By every means that can displease I 

265 

Harsh words are like a boomerang. 
Who sends them forth must feel the pang. 
They do brief harm to whom they go, 
Returning, 't is they deal the blow. 
Who sends them out, or near or far, 
His soul and face betray the scar. 
None harbors thought of hate intense 
And keeps the face of innocence — 
Harsh lines betray the hidden fang. 

266 

T is cruel to such souls, to let 
Them in their scorn their deeds forget, 
Since all, for every evil word, 
Must hourly answer to souPs Lord. 
" Christ ! God ! O help ! " they wildly cry, 
When consequences they feel nigh; 
But all must reap that which they sow — 
As merest child on earth may know — 
Yet warning makes some folks worse yet I 
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267 

Can they who sore have misbehaved, 
Or here, or elsewhere, e'er be saved? 
Man can turn now from what he fears, 
And stain of sin wipe out with tears. 
Great Dante tells of one who died. 
And e*en in Hell, maintained his pride. 
" Thy will be done," God*s children pray; 
An evil will afar must stay 
Self -doomed unto the state it braved I 

268 

" For sin against the Holy Ghost 
There 's pardon none." He 's surely lost 
Who his own light within puts out 
By wilful sin or stubborn doubt. 
By " Holy Ghost " the Church doth mean 
The common bond God-Christ between. 
God's Holy Spirit in the heart. 
To each man gives, in Christ, his part. 
That tie man severs at his cost. 

269 

Each one is author of his fate, 

An evil fate for all who hate. 

" I hurt myself," the infant cries; 
The evil doer *s not so wise. 
Like tree, so life is judged by fruit, 
A brutal life 's self-lashed like brute. 
The Christ in man is good to all — 
To self, to others, great and small. 

Save thieves within the temple gate I 
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270 

Who here obedience will not choose, 

Cannot with decency refuse 
To bide his own decree, and move 
Apart from servants of the God of Love. 
Frail servants, e'en the best may be. 
But, serving, they gain liberty 
From snares of self while here on earth. 
True heaven in their hearts finds birth 

Who life's great gift do not abuse. 

271 

Most piteous in Dante's hells 
Are those, of whom the poet tells. 

Whose heads, on shoulders, are reversed, 

So that they ever see the worst 

Of life — its years gone by — 

And live them o'er in agony. 

Why, on the past, reflect in sorrow? 

We live to-day, can live to-morrow; 
A cheerful heart bright days foretells. 

272 

The future scan with laughing eyes I 
" Man, only, laughs," 't is thus he 's wise. 
If, on the morrow, you topple o'er, 
Just quickly rise, and laugh the more. 
" Man is the laughing animal " ; 
Then, who can't laugh 's not man at all ! 
Life 's not a baleful tragedy. 
But just the soul's Divine Comedy 
That 's planned to end in glad surprise. 
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273 

Man's nature makes him stand erect, 
Not move " on fours " with face deject. 
His eyes are set to look before, 
Thus, on what *s past, to dwell no more. 
Time drives us onward year by year, 
Why look behind? There *s naught to fear 
In what is past. It 's dead and gone — 
Ahead, life's victory 's to be won! 
Look straight ahead. You '11 land detect! 

274 

The past is now, to be forgiven. 
The future 's now to enter heaven. 
Thus past and future God doth see, 
Thus should they be for you and me. 
Naught 's gained by putting off the day 
When we our soul's just debt must pay. 
Who of the morrow no thought takes 
But daily with his God peace makes, 
His soul 's alive with the true leaven. 

275 

Of solar system, sun is soul. 
It sees no shadows where orbs roll. 
Man's soul, filled with Religion's light. 
Bids darkness flee and sees no night. 
No finite thing can shadow throw 
Into a soul with light aglow. 
The Sun of Soul in man can save. 
In life, in death, beyond the grave. 
The point of view decides the whole. 
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276 

The prince of darkness ever hies 

From solar radiance in the skies. 
Who dwells in light ne*er sees the dark, 
(Who dwells in darkness, stars may mark 1) 
God*s X-ray penetrates within. 
His eye 's too pure to behold sin. 
From finite limits free, the soul 
May see God's splendors 'fore him roll. 

Earth's discords end in harmonies. 

277 

The sun 's more mighty, far, than wood, 

Yet shutters may its light exclude. 
Hence feeble man, no one can doubt, 
May close his blinds and keep light out. 
No power exists 'neath heaven's span, 
To thwart the will of one bad man. 
The world would fall, if wilful fools 
Could, without hurt, transgress its rules, 

And share the fortunes of the good. 

278 

Man's conscious mind, warped, criminals makes ; 
But, hypnotized, their thinking takes 

A different course. They '11 sermons preach 

Which naught but purest morals teach. 

Though consciously, they 're evil, crude, 

Subconsciously, all men are good. 

To all, God is so very near. 

That evil seems a thin veneer. 
Bad habits hypnotism breaks. 
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279 

All fright intense may hypnotize. 
It may from accident arise, 

Disease, or terror of beast's claw, 

Or from the sentence of the law. 

" Death-bed repentance," we suspect 

Omniscient God may not reject. 

'T is thinkable that something worse 

Befalls one e*en to end perverse. 
Who sullenly, or mocking, dies. 

280 

" Thank God, I 'm good," cries Pharisee, 
" Why are not other men like me?" 
" Thy pardon give," prays Publican, 
" I 've sinned 'gainst Thee and fellow-man! " 
God gives no warrant to espy 
And neighbors* faults to magnify. 
Who, wilful, spreads unhappiness 
What power in earth or sky can bless, 
Or now, or in eternity? 

281 

True worshippers, it 's understood, 
Deny they are, — they would be good. 
A scoffer may not doubt he 's better 
Without, than with, Religion's fetter; 
Both appetite and self-will guard 
From all that points him heavenward. 
His conscience holds him safely far 
From pledge that might with impulse jar. 
Religious minds he scorns as crude. 
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282 

No one is good but God alone ! 

The good in man is only shown 
By glad obedience to the laws 
Of home and country, and each cause 
That seeks on earth good will to spread, 
And order keep, like that overhead. 
Above, true order 's kept at cost 
Of ruin where the orbit 's lost. 

No other outcome there is known. 

283 

We don't discuss the needs of art 
With those who have for art no heart. 
Why then discuss affairs of Church 
With those who leave her in the lurch? 
Who M joyous smile, not weep or frown, 
To see the meddling thing go down. 
That seeks to curb with talk of sin 
Man's cunning schemes his ends to win. 
In selfish life, Church hath no part. 

284 

The Church that operates by man 

Has man's perfection for her plan. 
She 'd make him strong, yet reverent, meek. 
To do the Good, The Good to seek. 
Though scarred by man's infirmities. 
These make him feel the Church is his. 
His power to mould for good or ill. 
Inspires his soul and proves his will, 

Since finite aid is in God's plan. 
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285 

The Notion of scholar, artist, priest, 
Implies attainments high at least. 
The Notion, Church, the thought implies 
Of Him whose glory fills the skies. 
When hearts beat warm for any cause 
Men organize and set up laws. 
If by man's fault the work 's beset, 
This makes true souls more loyal yet. 
True zeal 's by troubles but increased. 

286 

No critic creates works of art, 
He lacks the impulse and the heart. 
The critic but exception takes ; 
The artist earnest effort makes. 
A critic lives by " but " and " if " — 
Two words that chill all ardor stifif. 
Who waits to see the Church all right, 
Will, long before, bid earth good-night. 
He '11 take in it nor lot nor part. 

287 

Some go to Church to commune with God, 
Some wait to meet Him 'neath the sod. 
It 's all at last a thing of choice. 
The doubter can't in God rejoice. 
(Though love with virtues adorns life. 
Who Woman doubts will ne'er take wife.) 
Enthusiasm must find friends. 
Alone it splutters, cools and ends. 
Alone, a dreaiy path is trod. 
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288 

The Church enjoins naught from the skies, 
She wills the Good and bids it rise. 
Christ says His Kingdom is within, 
'T is there we conquer death and sin. 
Who atrophies his psychic power 
How shall he pass through his last hour? 
Whatever contracts a man*s own soul 
Impairs the force that keeps him whole. 
A wise man guards against surprise I 

289 

Skill comes but to the practised hand. 

Discussion ne'er can give command 
Of power that exercise brings forth ; 
Applied religion sole, has worth. 
Buddha was wise and good indeed, 
But Buddhists lack set prayer and creed. 
They meditate, instead of pray, 
And, passive, dream this life away. 

Work, live and pray ! is Christ's command. 

290 

Religion it is vain to talk 
With one determined not to walk 
Or exercise in any way 
Along the path from day to day. 
A man who simply talks or reads 
About the letter of the creeds. 
But shuns the discipline, can he 
E'er strengthened by religion be? 
Such methods real religion mock. 
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291 

The forces by which now are wrought 

The wonders of inventive thought 
Are immaterial to sight 
And only known by Reason's light. 
'T is largely but a thing of taste 
What force is used, what let to waste. 
The few may work with compressed air, 
But all can test the force of prayer. 

Some ignorance is dearly bought. 

292 

Religious talk 's a game of chess 

To fill an hour of idleness. 

Religious life one always knows 

Not by what 's said, but what one does. 

The irreligious love to fence 

0*er Creed or Bible's evidence, 

But never deign to lift their eyes 

In prayer to Heaven to make them wise — 

They " know too much," they thus confess. 

293 

Religion is no thin veneer, 

That cracks and fails when danger 's near. 
Instinctively, men void of creed. 
Commit their souls to God in need. 
'T is storm, not sunshine yields the test 
Of what by consciousness is confessed. 
When, startled into prescience, 
Man's soul breaks loose from bonds of sense. 

Knows God is near and all doth hear. 
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294 

Alas ! that men, when asked to pray 

Should oft in pity turn away. 
Material forces all respect, 
Though spiritual forces they reject. 
They spurn the mighty inmost tether 
That binds God, world and man together. 
The force that 's latent in the soul, 
Which prayer shows under our control. 

Helps make the best of life each day. 

295 

Far more, alas ! that when some pray. 
Their thoughts afar should helpless stray, 
Unwitting how, with concentrate mind, 
To heaven's ear the way to find. 
The source of goodness, joy or sin, 
Is not outside man, but within. 
Environment but aids the seeds 
Within the soul, if grain or weeds. 
Nothing without makes good men stray. 

296 

Auto-suggestion now men call 

The in-turned thought potent for all. 

That silent thought our soul doth bless 

And reaches others in distress. 

When man to God thus turns in thought. 

By Christ, in man, the blessing 's wrought. 

No idle word is ever lost ; 

No earnest word is idly tossed 
In empty space, fruitless to fall. 

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297 



Some people are quite hard to please, 
(Say — those who ne'er say prayer on knees !) 
They '11 view an infinite of suns, 
As nightly round the pole it runs, 
And feel no thrill as part of all — 
Nay, scorn their part 'cause 't is so small I 
A junior partner in such firm. 
They're positive, is but a worm! 
They hold it sane to doubt and freeze I 

298 

By sound, or written sign of sound, 
Mind touches mind, the world around. 

Two forms this shows, the one is speech. 

The other music, with wider reach. 

Speech rests on understanding's ground, 

In music, intuitions sound. 

Subconsciously, both tune and verse 

One root share in the universe ; 
Both spring from Absolute Being's ground. 

299 

One goes on foot to bear a letter; 

Another rides, the pace is better. 
A letter goes by boat or train 
And thus the time 's reduced again. 
The message next, a wire doth bear; 
Then goes, by wireless, through the air. 
To thought-transference all doth tend, 
And some minds now have reached this end. 

Time may retard, but can't mind fetter. 
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300 

Man's frame is evolution's flower. 

His mind sheds perfume, hour by hour, 
In form of thoughts, that silent flow, 
As, like soft breaths, or gales, they blow. 
From every flower, from each man's head. 
May sane or noxious influence spread. 
A Burbank's art may plants perfect, 
Religion can the man correct. 

Man needs but try God's saving power. 

301 

Each thought makes changes that remain 

Impressed on matter of the brain. 
These cogitative records lie 
In brain as source of memory. 
As thought thus moulds a world that 's seen. 
It well may work on worlds unseen. 
Worlds, endless, outwardly unfold. 
Worlds without end, within are rolled, 

Man stands at neither end of chain. 

302 

That thoughts may reach a " distant " mind, 

As by brain wireless, all may find. 
Desire or need brings this about — 
The thing occurs beyond a doubt. 
That this should be, why wonder we? 
Why it 's yet rare 's the mystery! 
T is likely best we concentrate 
Our thoughts on work in present state. 

Lest to near duty we grow blind. 
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303 

Ethereal bridges span the breaks, 

When spirit, flight to spirit makes. 
Thus common understanding sings 
Of human souls as separate things. 
'T is matter that asunder flies, 
The Spirit 's One, through earth and skies; 
All parts vibrate within One Whole, 
Thus soul may touch another soul. 

Concentrate thought, alone, this takes. 

304 

Great Swedenborg announced the laws 

Of spirit- world in mystic clause ; 

" In spirit. Thought doth presence bring; 
And Love unites." Full many a thing 
That mind of man of heaven conceives, 
He, while yet on this earth, receives. 
World-laws a miracle don't spurn. 
From miracles world-laws we learn ; 

Before one doubts, he long should pause. 

305 

In mind-cure man projects his share 
Of psychic force through viewless air. 
It reaches far, but farther still 
Conjoined to the Almighty Will. 
Thence man derives the power, a force 
To wield, drawn from its boundless source. 
With power thus from the fountain charged. 
In scope and measure thus enlarged, 
Man's works may with his Lord's compare. 
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306 

" I said to myself," is often heard, 
" I thought to myself," sounds not absurd. 
Thus used to self, within to turn, 
The All to meet there, why not yearn? 
Mind works in prayer just as in sleep, 
Which doth brain-action dormant keep. 
Brain-action clogs the mind with sense. 
Alone, mind's power is oft immense. 
For this, " I *11 sleep it o'er " 's, the word. 

307 

In sleep, though, man but suffers all 

To run itself whatever befall. 
In prayer, he actively doth place 
His need before the " Throne of Grace," 
Submerging self within the All, 
Whose aid he feels the power to call. 
That prayer is heard 's by none denied 
Who 've with " expectant attention " tried 

To enter their souPs sacred hall. 

308 

Prayer's technic should be taught by rule, 

As well as form, in Sunday School. 
With closed eyelids, uplifted eyes, 
(Found helpful, sense to hypnotize), 
Feel Holy Spirit in the soul ; 
Through Man-Christ, go to God (the Whole) ; 
Repeat a Collect. (If that fetter 
Use any words that you think better) ; 

You '11 feel the Power that doth o'errule. 
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309 

Avoid all " repetitions vain," 

But, if not vain, say o'er again, 
'Til, memorized, each precious word 
Re-echoed from the heart is heard. 
Nor poetry nor music lose 
When artist every strain reviews ; 
Devoutly he goes o'er the whole 
Until it blossoms in his soul. 

True prayer 's inspired like music's strain. 

310 

Musicians joy to improvise, 

But in set forms they mount the skies. 

What 's written down and oft well played — 

By that the artist-soul is made. 

The songs of Greece still move the heart. 

Immortalized by Homer's art. 

The true oration 's deeply planned, 

Then poured from heart with feeling grand; 
No offhand speech with such power vies. 

311 

The word that 's used may matter not 

If sense of the Unseen be caught. 
Yet words, that ages long survive. 
Thus surely prove themselves alive. 
Such words may touch the secret springs 
Of power, heredity that brings. 
All words by noble souls long loved 
Surpass words Time 's not yet. approved. 

Each word that 's old was once long sought I 
106 



Surf %inc3 

312 

Relate each name and word that 's used 
In prayer, to some thought, unconfused, 
Of the All Power within the heart, 
In which Man, Christ and God have part. 
The only way to strengthen soul 
Is consciously to feel the Whole 
Of what, from sight deep hidden, lies 
Within the world that meets the eyes ; 
Thus receptivity *s induced. 

313 

" God moves in a mysterious way " ; 

We change the current when we pray. 
If we but let things take their course. 
By chance, we may feel lightning's force. 
Results direct if we would see. 
Prayer is our Franklin's kite and key. 
No mortal knows just what he '11 get, 
But fishes good will fill his net — 

No fervent prayer e'er goes astray. 

314 

The man who only prays through priest, 

To prayer 's indifferent, at least. 
No man eats from another's hand 
While he can walk, or he can stand. 
The priest is doctor to the soul; 
What he prescribes may make us whole. 
Nor priest nor doctor all can do. 
The patient, too, must help pull through. 

From prayer, soul's bread, why e'er desist? 
107 



Surf %incs 
315 

Each hour leaves traces of earth's dust 
Upon the soul; hence, cleanse we must 
The soul with frequent prayer, lest grime 
Collect to form the soil for crime. 
Souls clean, lives open, frank and free, 
The watchwords are of liberty, 
V/ithout which, man, whatever he have. 
Drags out his life, to fears a slave. 
With naught wherein to put his trust. 

316 

Who truly thinks that he 's self-made. 

May go on trusting to self -aid ; 
For he who 's brought himself thus far. 
Should nothing let his record mar ! 
Should ever his own right arm fail, 
'T is time enough to hoist the sail 
Of prayer and draw on secret power 
To pull him through when perils lower; 

Some only pray when they *re afraid ! 

317 

But he who knows how very small 

His own place is, within the All, 
Will strengthen arm with ring and pole, 
And seek, by prayer, to strengthen soul. 
For soul and body, exercise 
Alone, increase of strength supplies. 
The means prescribed, the taste will suit 
Of all who crave the Spirit's fruit. 

Neglect of means oft ruins all. 
108 



Surt Xlnea 
318 

Prayer *s waste of breath if not sincere, 

All fervent pray in sudden fear. 

Most all can join in prayer that *s said 
By priest beside a dying bed. 
It 's a relief to put prayer off 
When one is well— nay lightly scoff 
At Church and priest and holy things ! 
When strong of foot, why preen souPs wings, 

Or take one's thought from pleasures near? 

319 

Prayer straightway takes who prays in hand, 
Confirms his will by self-command ; 
Develops that for which we long. 
To make and keep us calm and strong. 
By prayer we may ourselves connect 
With Power Supreme, and so reject 
Temptation's wiles, that else would charm 
Our wills to weakness and soul's harm. 
Unaided how shall mortal stand? 

320 

" Prayer is the soul's sincere desire," 

Or moved by love or anger's fire. 
Love's prayer cannot but others bless. 
While anger's must ourselves distress. 
Offences often must needs come. 
But woe to him who brings them home. 
Fulfilled must be the law's decree 
But not, let 's pray, by you or me 

As instrument of heaven's ire ! 
109 



Surt %incs 

321 

Prayer 's uttered in each strong desire, 

If low we aim, or high aspire. 
Mere prayers of impulse seize the mind 
Inspired by moods of every kind. 
Each one 's a blessing or a curse. 
And curses make the curser worse — 
" Like chickens coming home to roost "- 
So runs a proverb often used 

To show the work of anger's fire. 

322 

Good prayers are fruitful, like good seeds, 
111 wishes choke the soul like weeds. 
With goodness we must fill the mind. 
Or little reason there we '11 find. 
When temper's flare is not withstood. 
Rank poison taints and tints the blood ; 
The brain 's inflamed with angry spite. 
And reason vanishes in night; 
Its warnings temper never heeds. 

323 

The face grows hard, and ashen pale. 
The breath comes fast as driven gale. 
None can the tempest still, save He 
Who calmed the storm of Galilee. 
The storm that 's let to run its course 
Subsides, when it has spent its force ; 
But, on the face, deep lines appear 
By passion's sculpture limned there 
Where'er the soul within doth ail. 
no 



Surt %incQ 

324 

There 's beauty in serenity 
Whatever the features chance to be. 
A gentle spirit makes the face 
DeUght all eyes with charm of grace. 
A radiant soul enthralleth all 
Upon whom its bright smile may fall. 
And what such souls to others send 
They do not lose, but simply lend. 
They share with all in amity. 

325 

We oft accept, in early youth, 
What science holds for sober truth. 

It chills the marrow, hardens hearts, 

Till all uplifting thought departs ; 

Belittles men to ephemerae, 

With outlook narrowed to a day. 

For wise old age, this has no charms; 

Warm life yet left, seeks that which warms. 
Uplifting thoughts alone then soothe. 

326 

(A boy I knew, to himself once thought : 

" The truth 's by orthodoxy taught. 
Since doctrines known as orthodox 
Have had to stand the hardest knocks ; 
By Understanding ne'er overthrown. 
Survival Fittest they have shown ; 
What stands thus, though it sense displease, 
Somehow with deepest truth agrees." 

To metaphysic he was brought !) 
Ill 



Surt %incB 

327 

Full oft reflective minds have found 
Themselves as on tree-branch 'bove ground, 

And, craving mental liberty, 

Have sawed themselves clean off the tree. 

But, bond of continuity 

Destroyed, no unanimity 

Of doctrine may men, severed, find 

To help them act as of one mind. 
Mind's ancient truths alone are sound. 

328 

Or true or false, that is the crux! 
What misdirected life rebukes 

Is Truth, though clad in motley guise — 

(Truth's bill of fare must appetize !) 

Material facts must not reject 

What human nature may correct ; 

For human life is more than meat ; 

A life that 's good, has savor sweet. 
There 's much that 's false, though true it looks I 

329 

True and correct are oft confused 

When words are inexactly used. 
We err to say a man is sick ; 
The phrase conceals a verbal trick. 
No doubt a sick man sick may be. 
But man as Man, is healthy, free. 
To say man 's sick may be correct. 
But that it *s true, thought must reject, 

The Notion, Man, is thus abused. 
112 



Sutt %inc& 
330 

Truth says, Each thing must coincide 
With its true Notion, naught beside. 

A thief, indeed, in thief we see ; 

When we think Man — no thief is he. 

An unjust God there never was ; 

His Notion includes justice, laws. 

True, some while briefly earth they trod, 

Have felt themselves more just than God- 
Sure mark of ignorance or pride I 

331 

Both bird and beast correctly see 
Earth, fire and water, rock and tree. 
A man befogged is led by dog 
In safety through a perilous bog. 
Ten thousand years hence man may know 
High truths his Reason 's still below. 
But we must follow Reason 's flight, 
Or grope in Understanding's night 
And strive, like beast, correct to be. 

332 

Correctness of his senses, man 

Must take as basic in his plan. 
But Reason, in astronomy. 
Shows that no rise of sun can be. 
Denying witness of his eyes. 
Astronomy thus makes man wise. 
Religion 's just as sound in root — 
By Reason planned to bear good fruit, — 

With work for fruit the Church began. 
113 



Surt OLtnes 

333 

Who talks but loosely sure is lost 

When line 'twixt talk and thinking 's crossed. 
What for the truth is often passed, 
But mere correctness proves at last. 
Much is correct, as judged by sense, 
That 's untrue by thought's evidence. 
The danger 's greatest when we rise 
To judge, by sense, things 'bove the skies 

And Reason's faith aside is tossed. 

334 

The Creeds show Truth at Reason's height, 

Though not correct to daily sight. 
The doctrine meets the needs of all, 
Unlearned, learned, great and small. 
This work of ancient Reason's stood 
Because it 's worked a lasting good. 
True students in Religion's school 
Must put in practice every rule 

By which our nature 's bent to Right. 

335 

Some naught of Hamlet's Truth will know. 
Unless Correct, the tale you show. 

Religion asks that you and me 

Not mere on-lookers, actors be. 

To act, means practice long, and skill; 

Demands of Church, hence, some take ill. 

Who acts on stage, may earn his penny, 

But act for soul! Who 's sure there 's any? 
" All Creeds are false," oft men avow. 
114 



Surt %\nc6 

336 

Who acts his part upon the stage, 

May other thoughts, 'tween times, engage; 

Religion bids us act each minute 

The play is on and we are in it ! 

Zounds ! keep that up, and sure as fact, 

We '11 soon become that which we act ! 

'T is thus the Church " becomes a bore "; 

Like Oliver Twist, she cries for more — 
What wonder that the heathen rage I 

337 

By faith, through need, man takes his food, 
Though how it help 's not understood ; 
Yet starving souls with scorn or strife 
Reject the Master's Bread of Life. 
They sense narcotic in His Cup 
To numb the brain of all who sup. 
They risk their cash to reach wealth's goal, 
But take no chance to enrich the soul. 
Why better be while they feel good? 

338 

St. Paul to Corinthians did state. 
That " Spiritual things come late." 
Vast aeons of prehistoric time 
May have preceded truths sublime 
With which all history doth begin ; 
Of God and Judgment, Virtue, Sin, 
And conscious Immortality 
In doom or in felicity ; 
And all the thoughts that make man great. 
115 



Surf %lncB 



339 



E'en Herbert Spencer lived to find, 
" 'Mong prehistoric men, great Mind." 
Our food for thought holds many a crumb 
That down to us from them hath come ; 
The syllogistic Trinity, — 
Man*s innate Immortality, — 
That Freedom only breathes through laws, — 
And mind eternal is sole Cause, — 
By priests of Egypt were defined. 

340 

More than six thousand years ago 
Were framed the mythic tales we know. 
Intent on civilizing man, 
And training him to live by plan, 
" Saints " left these tales, to teach and guide, 
(In forms conducive to race pride) 
By deeds of Demi-Gods before, 
Combined with much of wisdom's lore. 
The tales inspired man's will to grow. 

341 

In " Uncle Sam " or " Jonathan " 

The world sees our composite man. 
John Bull and Japhet, Ham and Shem, 
Such demi-gods are, all of them. 
From some man's traits, the type arose, 
By which his people history knows. 
Methus'lah " lived " nine hundred years, 
A shorter life now John Bull fears ! 

Not persons, " dynasties " we scan. 
116 




The Station of the Cross, A.D. 29, at the " pass-over 
the " Lamb " to the "Two Small Fishes. " 



from 



Surt %incB 

342 

The back of " Alephant " we 're told 
Once did the world's vast rondure hold. 
Well! Aleph marked the Taurus star 
What time Sun rode in Taurus* car. 
This shows, six thousand years ago, 
Wise men astronomy did know. 
Discoverers of the best we have 
Our betters are, though long in grave. 
In vain we scorn those men of old. 

343 

The moral law we find deduced 
From data Father Time produced — 
Catastrophies, both great and small, 
And things that hap* to one and all. 
Thus cosmic terrors live in rites 
And ceremonies ; Scripture cites, 
In allegory, much that we 
Find proved by our astronomy. 
To guard this, secrecy was used. 

344 

Both " Testament " and " Covenant " 
The same thing mean, learning must grant. 
The meaning of both words is seen 
Where ecliptic and equator co-vene. 
Old Testament with the " Bull " began, 
The " Fishes " date the " Son of Man." 
The " Ram " of Exodus came between. 
As from " Lamb's blood on door " is seen. 
The " Man with Pitcher " soon we *11 chant I 
117 



Stttt Xtnes 

345 

Astronomy 's here in disguise, 
Safe-guarded for the good and wise. 
The " BulPs " two thousand years outran 
Long ere the Exodus began ; 
The tribes for " Calf " as symbol longed, 
When Moses' absence was prolonged. 
They little cared for calendar, 
When from old home they were afar, — 
And Aaron hearkened to their cries. 

346 

Christ-Horus in Egypt, when the Sun 
Was in the " Bull," was full well known. 
His reign when Sun was in the " Ram " 
Still marks the seed of old Ab-ram. 
His reign in " Fishes " (Fish-head mitre) 
Marks Jesus' Church (may God unite Her!) 
Christ's word (through Jesus) ponder o'er; 
" E'en Abraham I AM before ! " 
Three times two thousand years thus run. 

347 

From dying " Lamb," year twenty-nine, 
The " Fish of Jonah " is the sign 

Of Son of Man and God's own Son. 

To A. D. twenty-one eighty-one. 

Then Jesus can't supplanted he 

For once for all He set men free, 

Revealing unto common eyes. 

The temple's ancient mysteries 
With sacrament of Bread and Wine. 
118 



Surt Xines 
348 

" Sweet-Light " M. Arnold was reverent, wise. 

Yet Christianity in his eyes 
Was far too " local," far too " small " 
To stand for faith including All. 
" 'T is something we can't do without 
" Nor withy'^ he cried, perplexed with doubt. 
Such thought " Surf Lines " would seem to meet, 
And Jesus, the Christ's true faith repeat. 

Whose depth and breadth may well surprise. 

349 

The Holy Church of ancient time 
To initiates gave her truths sublime. 

The simple folk received the truth 

In tales impressive e'en to youth. 

The Christian Church did long maintain 

Her secret Order, to explain 

The mysteries of the Church on earth 

To men of wisdom and of worth, — 
That order was suppressed by crime I 

350 

Where Higher Critics, to a man, 

Now end. Initiates once began. 
Our Higher Critic is destructive 
Just where Initiates were constructive. 
Since opposites we bi-une reckon. 
Both " structive," these two form one de-con. 
Yet " deacons " now are seldom wise 
Enough to see truth with two eyes. 

As in the ancient Church's plan. 
119 



Stttt Xtnes 
351 

The Temple, in Time's mutations, failed 
To keep alive its wisdom veiled. 

Lest priceless things should be forgot, 

Their letter was held by the bigot; 

For bigotry, like arsenic, 

Though fatal to what 's alive or quick, 

Yet dead forms age-long doth preserve. 

'T is thus, to times that may deserve. 
Great truths through ignorant times have sailed. 

352 

Wrong-wise explained, the truth of creeds 
Wrong-wise upheld yet helps souPs needs. 
To prove wrong explanations wrong. 
But helps the truth of creeds along. 
Traditions, ignorant, swept away — 
Creeds' metaphysic 's clear as day. 
E'en matter's formulas surprise. 
As much as creeds, unlearned eyes. 
All symbols' value lies in deeds. 

353 

** I know what Christians print in ink, 
But what, as Christian, do you think ? " 
Thus said to me a Jew one day. 
" 'Twixt Christ and Buddha, tell I pray, 
The diff'rence!" Theosophist did ask. 
Thus I attempted " Surf Lines' " task, 
That some weeks' effort now has cost. 
Or I have won or I have lost, 
'T was pleasure at Thought's springs to drink. 
120 



Surt %incB 

354 

The East shows less of what man can, 
Thus more of instinct, less of plan. 
Compared with what the animal does, 
Man little power o'er body shows. 
Low forms of life replace limb, head. 
Whose loss leaves man or maimed or dead. 
Man matter rules in external things. 
From wood and steel evolves his wings. 
Here Christian nations lead the van. 

355 

The Orient teems with devotees 
Who action *numb with philosophies 

That float them high o*er all that creeps 

In inert Matter*s ocean deeps. 

Over against these Argonauts, 

Alcyonaria tempt our thoughts. 

Ind's nautili drift life away, 

Christ's " coral workers " build each day 
Cathedral isles defying seas. 

356 

Faber's " Origin of Idolatry " 

(No matter what his theory) 
Full copiously doth facts recite 
That show all Faiths first had one rite. 
'T is clear, now, Egypt's Lodge was first. 
And there the mysteries were rehearsed 
Which offshoot Lodges thence did show 
In India, Thibet, Mexico. 

At one originally all we see. 
121 



Surt Xines 

357 

Why did they build Great Pyramid? 
" In others, mummied kings were hid ; 

Ergo^ they piled Great Pyramid's stones 

To house a royal pharaoh's bones" (!) 

Such reasoning, if one dare risk, 

As well explains the obelisk ! 

My obelisk-thermometer, 

Shows it gnomon of astronomer? 
" Heat measuring was obelisk's purpose, hid " (!) 

358 

Mere novice in Masonic rites 

In Pjrramid's tubing clearly sights 

Initiation's galleries 

Combined with reference to the skies. 

Intent to make men good and wise 

Is plainly shown to knowing eyes ! 

Piazzi Smjrth's discoveries stand; 

His " views " wide credence can't command — 
The theme far deeper search requites. 

359 

When Lodges became separate, 

Their work did differentiate. 
In Thibet, Catholic missioners found 
So much that stood on Christian ground 
That, lest th' unlearned it perplex, 
Th' " Report " was placed on the Index 
Expurgatorius, so-called — 
(In Purgatory 't will be recalled !) 

Time was not ripe to see things straight. 
122 



Surf %inc3 
360 

Ind's Chrishna 'rose from Lodge antique 
Whose source (like that of Mysteries Greek) 

Was Great Initiation's pile, 

Still viewed at Gizeh on the Nile. 

Nor Egypt's Christ, nor Chrishna, shows 

O'er plainly in what daily goes 

Along in trade or politics. 

Where greed and cunning intermix ; 
But Buddhist nations have proved weak. 

361 

The public things that most displease 
Concern life's externalities. 

That 't is not feathers make the bird, 

Is homely saying often heard. 

'Twixt Buddhist and Christian there 's within 

A diff'rence deeper far than skin. 

That diff'rence plainly shows to eyes 

When we compare philosophies ; 
Buddhism shuns life's activities. 

362 

The East has never wanted time 
In which to work out arts sublime; 

Yet logic, and astronomy, 

Geology and chemistry. 

In crumbled ruin mutely tell 

Where East was left when Egypt felll 

While East slept, as in fairy tale, 

Columbus, daring, hoisted sail — 
And Newton, thought's vast heights did climb. 
123 



Sutt %incB 
363 

The West is learning from the East 
To like what, home-bred, sore displeased. 
Who but of late scorned Christian Lent, 
To fast like yogi now's intent; 
Who M not let Church curtail his pleasure 
Takes Hindu abstinence without measure. 
(Thus, New York wedding near " went to dickens " 
When ship came late with foreign chickens 
Which, only, could give zest to feast 1) 

364 

What 's foreign to us need not be best! 

The East is yielding to the West. 
The East vast views of soul supplies 
Which West will focus for Eastern eyes. 
When West doth Eastern thought digest 
'T will pay East back with interest — 
The West ne'er lacked essential truth. 
The hoary East renews its youth 

In Western garb becoming dressed I 

365 

The East is wondrous to Western eyes — 

She hypnotizes serpent-wise. 
Though East naught practical devise. 
From West she all her wants supplies. 
Her calm wins reverence, she takes our coin, — 
Our scriptures to her own doth join. 
But should she take in all the West 
'T is sure the West she *11 ne'er digest — 

She '11 conquered be by her own prize ! 
124 



Surf %inc6 
366 

There 's peril to superior race 

When, by inferior, it would trace 
Out higher concepts of the soul 
Than lie in its own sacred scroll. 
East can't, like West, high thought condense. 
Though, spread out thin. East's looms immense. 
The truth set forth in Bhagavad-Gita, 
The words of Jesus sum up neater — 

Nor can neglect His words efface. 

367 

Eg3rptian theosophy doth teach: — 

" Throughout all spheres' remotest reach. 

From low to high no good doth rise, 

'T is high to low all good supplies." 

Hence highest faith that we can find 

Extant in Western civilized mind — 

To that faith we should loyal kneel. 

Defend and from it seek our weal. 
What West 's achieved, West 's faith doth preach. 

368 

By fruit it is we know good tree ; 
Means to good end my faith must be. 

From doubt and trial no relief 

Is found but in a fixed belief. 

Who fails to fix belief in aught 

Will nothing sow, and so reap naught. 

What, with whole heart man believeth true. 

That faith for him will wonders do 
To strengthen, hearten, make him free. 
125 



Surt OLines 

369 

No man can build faith from the first, 
He '11 die before he 's slaked his thirst I 

Who from faith's framework dares cut loose 

Naught universal will produce. 

Hold fast to trunk of ancient tree ; 

Thus anchored, enjoy liberty. 

Improve, with zeal, your theory 

Of source and end of what you see, 
But crave not all to see reversed I 

370 

Doth someone ask: "But where start in?" 

Why not where life you did begin? 
Your father's creed is in your blood — 
In many ways that makes for good ; 
But heed all promptings of your soul 
Toward better place to serve the whole. 
If all " field-service " you deem rash, 
Judiciously contribute cash — 

Though Satan most fears priest who 's thin! 

371 

In Bhagavad-Gita, " One " and "Two," 

Man's duty to his kin we view. 
In " One," Arjuna doth describe 
The ills of war 'twixt tribe and tribe : 
" With loss of tribe goes loss of faith 
And family ties, too, face their death." 
In "Two " doth Chrishna make reply: 
" Whate'er exists, though slain, can't die ;" 

*'When your caste calls, your duty do I " 
126 



Surt Xtnes 

372 

" 'T is not things outward make the Jew;" 
The same 's of Christian, Buddhist, true. 
What makes one weak, another strong, 
Doth not at last to blood belong. 
Of outer turmoil naught is found 
When Ocean's deepest depths we sound. 
What underlies the Saxon will 
E'er 's proved the strongest, proves so still. 
Enduring things are hid from view. 

373 

Lol Egypt's geometric Angles go 
With Saxo7is (" Isaac-sons ") to and fro; 
For work of Saxons (Stone men) blends 
With lofty geometric ends. 
E'en Jacob's pillow, formed of stone 
Still 's held by Anglo-Saxon throne. 
The Anglo-Saxon spirit 's stood 
Age-long, despite mixed strains of blood. 
Soil, spirit and speech stamp race, we know. 

374 

To Jew, Christ Macrocosmic lies 
Enthroned above all suns in skies. 
Sometime in splendor. He, as King, 
Millenial glory to earth will bring. 
To Christian, such as St. Clement, 
" Not being cosmic,'' Jesus went 
'Mong men " as cosmic,'' thus to show 
How men God's Christ, within, may know. 
Each, Jew and Christian, t' other implies. 
127 



Surt Xlnea 

375 

If God as object you would view, 
Remark the science of the Jew. 

Jehovah, central, doth command, 

Circumferent th* Elohim stand. 

Diameter's ratio to circle lies 

Personified here in the skies. 

Music — Subjective Christian art — 

Makes man feel God within the heart ; 
The truth that Jesus did renew. 

376 

Bi-unity (though sore abused I) 

'Twixt Jew and Christian's \xnc on- fused. 

The Christian Bible is the tether 

That binds the two for aye together. 

The Testaments, both Old and New, 

Unite these opposites in one view. 

Though strife o'er ** Christ in Man " 's not done, 

In music we 're already one, — 
True music ne'er true souls a-mused. 

377 

Both Moses and Aaron in Egypt learned 
The Temple wisdom that in them burned. 

The Karast (or Christ) Whom well they knew. 
As Adon, the Bible brings to view. 
Though Jew fought Jew in days of old. 
As Christians have fought wars untold, 
'T is ever goods or politics 
O'er which his faith man contradicts 
With hand against his brother turned. 
128 



Surt Xince 

378. 

The Revelation Jesus made 

Occult Egyptian truth displayed. 
In fundamentals, now we see 
That Hindu and Jew with Egypt agree, 
Though thought of different type of mind 
Developed by Jew and Hind* we find. 
James and Peter by Jerusalem stood, 
While Paul Egyptian thought reviewed. 

Initiate Gnostics a role here played. 

379 

A link *tween Jew and Egyptian lies 

In what Jews learned from Babylon's wise. 

E*en Zoroaster we may see 

Outcropping in the Pharisee. 

The Christian Fathers admitted, free. 

Their debt to Greek philosophy. 

The Sibylline Books showed time was ripe 

For synthesis of a new stripe. 
Crass ignorance alone this truth denies. 

380 

Converted, Paul's great synthesis 
Embraced truths hid or held amiss. 
Hence Paul, as at Jerusalem viewed. 
By Peter was " hardly " understood. 
Much that now seems Patristic juggle 
Was but amalgamation's struggle. 
In midst of all the verbal strife 
Men died the death, men lived the life, — 
True Christian faith was shown in this. 
129 



Surt Xtnes 



381 



To Buddhist the Ideal 's the Real, 

The Real alone 's the Jew's Ideal. 
To Jew Christ comes but seen by eyes 
With fire and trumpet in the skies. 
Yet if God's Reflex fills the sky 
His glory must within us lie. 
Reflections of man's mind and soul 
Show how each man reflects the Whole. 

Within, without. All 's One, we feel. 

382 

What 's truly Real is e'er Ideal, 
The true Ideal alone is " Real." 

Material " realities " 

Involve mind in perplexities. 

Though Christian, Jew and Buddhist fight 

'T is but as blinded by the Light. 

They shield their eyes with colored glasses 

And bray o'er colors like dull asses. 
To I AM, " Light of World," all kneel. 

383 

'Tween Protestant, Jew and Catholic, 

The difference pierces to the quick. 

Yet some are parts and One 's the whole — 

What 's One, each answers to his soul. 

No part may say to other, indeed, 

" Of thee " (as Paul writes) " I 've no need." 

Who some religion has, at least 

In that doth differ from dumb beast. 

This rose bright blows 'mid thorns that prick. 
130 



Surf %i\\cB 

384 

To make Religion's orchestra, 

Forms most diverse together play. 
Though differing widely in His sight, 
The Leader will have all play right. 
Thus e'en the sound of fetish drum 
Thrills woods with sense of things to come. 
Some forms stand near, some far from Throne, 
The ensemble 's heard by God alone 

In Man's devotions, night and day. 

385 

Enough of externalities, 

Affinities and differences ! 

With clear eye let us strive to see 

What Jesus has done for humanity. 

He stopped priest's shambles and the suttee — 

From blood-stained rites hath set man free. 

For Home, State, Faith, though Christians fight. 

To kill 's not worship, e'en when right. 

War more humane grows by degrees. 

386 

Where reeking altar once did rise. 
The holy spire points to the skies. 

Where gongs once drowned stark horror's yells, 

Now chime the sweet-toned Sunday bells. 

By suffering, still, redemption 's won. 

But death to sin doth now atone. 

He who on Calvary bled and died. 

Hath stayed long ages' bloody tide. 
Now justice sees with mercy's eyes. 
131 



Sutt Xines 
387 

From prehistoric times has come 

To us full many a precious crumb 
Prepared all minds to appetize, 
And thenceforth, silently make wise. 
At history's dawn we see all wrecked 
That once was framed truth to protect. 
All India, Greece and Mexico 
Those ancient tales, distorted show, 

Oft sensual, horrid, now become. 

388 

The " Aryan " inroad from the north 
Overturning all, destroyed the worth 

Of Egyptian tales that marked the birth 

Of civic order o'er all earth. 

Interpretation's key thus lost. 

Each tale survived but as the ghost 

Of former self. Then poets made 

Them into " legends " that displayed 
Mere wit and fancy, from thenceforth. 

389 

•T was " Aryans " (Hewitt's " Myths " doth show) 
Who dealt these tales the fatal blow. 

Their moral, scientific sense 

Was lost on " Aryan " mind, then dense. 

Great symbols, now personified, 

Became men, grossly magnified. 

To Plato, myth meant " wicked tale," 

As Ingersoll thought Jonah's whale I 
No fact as deep as myth can go. 
132 



Surt Xtne0 
390 

Who minus whale, can't save his soul 
That whale should surely swallow whole I 

Who M lose his faith for that one whale, 

In common-sense must surely fail! 

Meanwhile, astronomy doth show 

A meaning to that whale few know; 

" Cetus," with " Fishes " in accord, 

Doth mark the era of our Lord — 
The star-groups speak, from pole to pole I 

391 

The Aryan " race " is a modern myth 
Of which Philology 's the pith. 

But AbePs works have clearly shown 

Egyptian back of all tongues known. 

The opposites involved in thought 

Egyptian always forward brought. 

Thus, if we would make " fast " a horse, 

He may be whipped, or tied, of course : 
Egyptian thought 's here shown forthwith. 

392 

That cleavers cleave, we know; but how? 

Man ** cleaves " to man, " cleaves " bough from 
bough. 
This philosophic speech exact 
Was once on Nile a living fact. 
In Sanscrit, too, Egyptian *s traced, 
But, as in Western tongues, defaced. 
Who knows Egyptian, ever feels 
All other speech " run down at heels.** 

Thought-fitting speech is outworn now I 
133 



%ntt Xines 

393 

Egypt, alone, preserved a thread 
Of life in things elsewhere long dead. 
When out of Egypt, God called His Son, 
Recovery's work we see begun. 
" Signs " hidden long from prudent, wise. 
Were now revealed to suckling's eyes. 
The suckling ne'er could grasp the whole. 
But gladly heard what fed his soul. 
And reverently received Life's Bread. 

394 

Some strongly hold the mind of child 

Is by the Bible stories spoiled. 
He who thinks thus quite plainly shows 
How little he the child-mind knows. 
Imagination is its joy. 
Alike in play or talk or toy. 
Full many noble lives have sprung 
From Bible stories said or sung. 

In childhood sweet and undefiled. 

395 

Imagination life inspires, 

Ideals purify desires. 

Man lives by law or else by love, 
And love stands ever law above. 
The statutes that the law enacts 
Are based upon hard, cold, dry facts. 
Love sees with optimistic eyes, 
The soul of love in mercy lies. 

Imagination feeds love's fires. 
134 



Surf Xtnes 

396 

Man's understanding is the foe 
Of what through reason he may know. 
Imagination is the friend 
And prop of reason to life's end. 
For reason never deems aught known 
Ere, clearly imaged, it is shown. 
A natural child e'er shows the mood 
To welcome images of good, 
Nor asks if tale or toy be " so." 

397 

Who '11 make a child his Christmas keep 
With Santa Claus banned from his sleep, 
We can't expect to keep his paws 
Off loftier forms than Santa Claus. 
May n't Goodness be personified 
When human pride is deified? 
The truths that in our bosom glow, 
How but by type shall others know? 
With beast why see? With beast why reap? 

398 

" Of such is heaven's kingdom," said 
The Christ, with hands upon the head 
Of little child. Through every stage 
Of evolution, to our age, 
Each body goes ere it is bom, 
From 'Plasm to the ape we scorn. 
Should e'en a single link be lost 
The body maimed in life is tossed. 
Thought, too, the historic path must tread. 
135 



Surf Xtnea 



399 



" As twig is bent the tree 's inclined," 
The feeling, in the child defined, 

Who lacks, will later hardly find 

Religion open to his mind. 

All understanding stands aghast 

Before the Unknowable so vast. 

'Less understanding reason heed, 

Reason can't help it in its need. 
Reason and faith are intertwined. 

400 

Ripe Ibsen made a start, we know, 

His Julian, Christ above, to show. 
He sought the facts, and at the end 
Chagrined e'en Archer, his strong friend. 
This " Sagittary " deemed Ibsen weak 
To thus find Christ, when he did seek 
A pagan, to restore to earth 
The things that make life living, worth. 

Sad! Ibsen Archer did outgrow 1 

401 

Eusebius's History shows 

How Gospels and Epistles 'rose. 
The Bible, holy men of old, 
Did write as by God's Spirit told. 
Lo ! Virgil, Dante, Milton, all, 
Upon the heavenly muses call. 
Said Walter Scott, " I plainly see, 
My best work 's done not by, through me—" 

A truth that each great artist knows ! 
136 




'•Ripe Ibsen," author of " Emperor and Galilean." 



Surf Xines 
402 

The Power by which we food digest, 
Shall it not help man think his best? 
Call Bible but a fairy tale ; 
In writing it, did God^s help fail ? 
*T was Spirit divined spirit^s food, 
To tame the fierce, refine the rude. 
When heart is sick with all that *s real, 
God*s spirit shows man the Ideal, — 
Man does his part — God does the rest I 

403 

Of Ewald, the critic, we are told, 
(Though heretic him many hold). 

New Testament he deemed most worth 

For wisdom, of all books on earth. 

Its spirit, he did warmly own. 

Came straight to man from God's own throne. 

He saw its letter did but kill; 

He found its spirit living still. 
And worthy to be writ in gold. 

404 

The Bible helps man's soul to thrive, 
No " priestcraft " could such work contrive. 
There 's warmth within its pages old, 
Neglect it and the life grows cold. 
'T is like an animal of earth 
Whose fur alone is great in worth. 
We prize the tales that make its skin, 
But treasure most the life within — 
Yet o'er its letter man will strive ! 
137 



Surt %incB 
405 

Its spirit is a tongue of fire, 

Inspiring good and liigh desire. 
It heeds the weak and comfort brings, 
0*er mourner spreads the Almighty wings. 
It bad men makes more wicked still, 
Inflaming their own evil will. 
They scoff at it with base delight, 
And fling themselves in endless night, 

Self-willed and poisoned through with ire. 

406 

'T is known that cultured man*s best food 
Is just what 's best for people crude. 
The Bible still is just as good 
As when the walls of Luxor stood. 
There 's much that *s cooked to modern taste 
In which the substance goes to waste. 
Religion " superfine," like bread 
Too white, but leaves man underfed ; 
By Hygiene, white bread is tabooed. 

407 

The songs of birds ofttimes come near 
To what in music we may hear. 

Yet bird songs never reach the art 

That in man's music thrills the heart. 

In human institutions, art 

And nature widely are apart. 

True manhood's plane surmounts the real, 

And shapes all life by an ideal 
From which, once felt, no soul can veer. 
138 



Surf %incB 

408 

Pray read " Disciple of a Saint." 
A Saint »s but one who '11 toil and faint 
To help the world at large to feel 
That the Ideal 's all that 's real. 
Of matter, he who knows enough 
Must doubt if it is even '' stuff "; 
For stuff, with vortex, hard connects, 
Though science " stuff us " till it vex. 
Queer sort of world doth science paint. 

409 

In truth, none live upon the real. 
What each man does, shows his ideal. 
Ideals live in idols strange. 
From words to images, that range. 
Unless we can the thought unfetter, 
We idols make of word and letter. 
Devout fools' folly often brings 
Contempt on Signs of sacred things 
Toward which high minds most reverence feel. 

410 

Truths Plato learned by study hard, 
Are known to babes from sacred bard. 
The study of the Bible shows 
The height of all that reason knows. 
Therein, in guise of simple tale 
Time's cycles stand within a veil. 
Each miracle shocks common-sense 
To stir the mind to thought intense 
On what it holds for man's regard. 
139 



Surf Xinea 
411 

*T is said, *' Christ never trod a path 
Through waters"; but, of human wrath 
His power to tread the angry waves 
Whose fury naught but goodness braves- 
Of this, some men will nothing hear; 
They will not heed such " fancies mere." 
Their minds, like crooked glass, reflect 
But what all must with scorn reject. 
" Who hath not, loseth what he hath." 

4x2 

The score of heaven's harmony 
Spread out in nightly sky we see, 
In notes of gold on field of blue. 
To him who reads, a rapturous view 1 
The ancients who the scheme did frame 
To every star-group gave a name, 
That deathless writing doth record 
The story of our Blessed Lord. 
To such high theme approach now we. 

413 

O Virgin Pure, mysterious shrine 
Whence issued once radiance divine. 
Celestial type of motherhood. 
By man adored, not understood I 
But for what 's shadowed forth in thee 
God's thoughts ne'er had reality 
Put on, nor had creative act 
E'er realized those thoughts in fact. 
And caused the starry orbs to shine. 
140 



Surf %inc& 

414 

Pure Virgin I Tlirough eternity 

Thou " star of heaven *' and earth's blue " sea,'* 
The honey, thou, that Samson found 
In Leo's carcass to abound. 
The riddle of the Egyptian Sphynx 
Grows clear to him who deeply thinks 
Of one whose veil no mortal raised, 
As Victoress over Leo praised. 

And Mother of the Sun we see. 

415 

Celestial matrix whence came forth 
Through chaos fallen from the north. 
The Daystar with His healing ray 
To renovate the earth for aye ! 
From thee we learn that God is not 
In gravel drift, but sunshine sought. 
Geology confirms the story. Lord I 
On high writ in Thy starry Word — 
Most ancient record of our earth. 

416 

To " Evolution " there 's mystery 
In what happ'd " Jtist Jore history." 

'Neath same conditions, as they 'd evolved, 

All huge mammalia and birds resolved 

To naught in era Pleistocene. 

(When, after chaos, on the scene 

Lo ! Adam steps forth to begin. 

Outside " lost Eden," fight to win 
His daily bread with drudgery.) 
141 



417 

Had ruin covered half the earth, 
Then, glacial theory had worth. 

But since, at once, 't was everywhere, 

This explanation melts in air. 

So, now, some think men shot all dead 

With weapon known as arrowhead. 

To this antiquity replies ; 

Men, too were shot by flints from skies, 
That riddled earth from out the north. 

418 

The Peruvian " Field of Ages " shows 
How thousands perished from like blows. 

Each skull was punctured at the top 

By piece of flint that naught could stop. 

Peruvian legend old did tell 

How, " At review, an army fell 

Before the very Inca*s eyes, 

Struck down by flints from out the skies," 
Thus fact with " legend " ever goes. 

419 

Lo I now in Anglia, East, they find 

Skull prediluvian of man refined. 
Men*s bones fixed fast to roof of caves 
Show they were swept within by waves ; 
Woods petrified with nuts on trees 
Prove Wreck with Hallowe'en agrees ; 
The roar of matter earthward thrown 
Still thunders in church-organ tone ; 

Thus sense of symbols is divined. 
142 



420 

Though e'en the Church has long forgot 
What made Job's " sea boil like a pot," 
'T is shown by geologic talk 
When science would account for chalk ; — 
" 'T was formed when icebergs once did freeze 
And float around in boiling seas!'' 
Himself a type of World, Job lies 
In boils and ashes 'fore our eyes. 
Prove "Job " ne'er lived — his Book dies not I 

421 

Said Cuvier, " Geology 

In records of the rock doth see 
That some five thousand years ago 
The earth received a body blow." 
And Alfred Russell Wallace, too, 
In " World of Life " brings to our view 
How sudden ruin once befell 
All life, as it was prospering well. 

" The fact still seeks its theory." (!) 

422 

Read " Revelation." There revealed 

Initiations are, concealed 

From generations and from ages. 
But now disclosed in sacred pages. 
The Pleistocene catastrophe 
Sublimely figured here we see. 
With Revelation we should read 
" Descent to Hell " in the Aeneid. 

By such rites wisdom's sons were healed. 
143 



Surf %incB 



423 



The ritual, Revelation gives; 

In Gospel and Epistle lives 
The moral teaching, as deduced 
From spectacles in Lodge produced. 
More Pleistocene details are found 
In Isaiah, Joel, Amos t' abound. 
Read in past tense, their pictures seem 
But touches faint, of their grand theme ; 

What ruin fallen man survives! 

424 

(The " Waw Conversive " theory 

Beclouds all, here, with mystery. 

By it, where prophet past tense used. 
Translated, future *s introduced. 
And so for prophets' " It hath been," 
" It shall be " everjrwhere is seen. 
From facts of past recalled to view 
The prophet future lessons drew. 

No past is future history!) 

425 

(And lo, a modern mystery! 

In " Pilgrim's Progress," history 

Shows Bunyan somehow had recovered — 
Two hundred years ere *t was discovered 
The ritual of Egypt's " Book of Dead." 
In Gypsy camps ofttimes, 't is said, 
The Tinker with Gypsies did converse 
And long-forgotten things rehearse, 

Which they preserved in memory.) 
144 



426 

A Jew, agnostic, said to me ; 

" Naught great but great men can I see." 
Who follows this into the skies 
Sees Christ, Sun of our souls arise. 
In every mortal man is shown 
That God and Man, through Christ, are One 
Though differing vastly in degree, 
In Essence One eternally. 

To live this saves man, sets him free. 

427 

Spectrum analysis doth show 

In stars above what 's here below. 

'T is thus we study man to find 

What 's in the universal mind. 

In our own consciousness we see 

Reflected there the Trinity 

Of Subject, Object and the One 

Proceeding both from " Father, Son." 
Thus God 's not far from us, we know. 

428 

" An honest man »s God's noblest work "? 

From this true reverence must shirk. 
" An honest God 's Man's noblest work " — 
Herein true Christian faith doth lurk. 
Earth's nights turn all things upside down. 
As was in the Dark Ages shown. 
When 'fore God distant bowing knee, 
Thus Christianity we see 

Her base, " To God through Man " invert. 
145 



Surt OLlnes 



429 



" Abammon," Egjrptian priest, thus taught: 

** The errors of a thing are naught. 
To rightly judge of anything 
Its weakness do not forward bring; 
Do not from failures judge an art, 
Or aught in which weak man has part; 
God's Essence He to man supplies — 
Man's inexpertness don't despise. 

The sacred symbols work without thought T' 

430 

" For errors all in theurgic technique 

Blame influences inferior, weak. 
Superior knowledge shows real being 
While ignorance sinks down to non-being. 
Man's place upon the spiritual plane 
He shows by what he may retain 
Of holy Light and holy Air 
Invoked within the House of Prayer, 

When we illumination seek." 

431 

When Porphyry asked the use of prayer, 
Abammon answered thus with care : 
" Prayer fans our spark of Being Divine, 
Which then would fain its great Source jom ; 
By prayer we 're to communion led 
With the All-Power and spiritually fed. 
Despite our human imperfection 
We then share the Divine Perfection, 
And thus inbreathe celestial air." 
146 



Surf Xlnes 
432 

" The restless Greeks e*er innovate 

And without ballast, fluent prate. 
Egyptians were the first of men 
Allotted the Divine to ken. 
The divine nature doth not change — 
Hence rites accept naught new or strange, 
But aye retain the archaic word 
In which the faith at first was heard, 

For something *s lost when we translate." 

433 

" The Egyptian discipline leads the soul 
To the Creator of the All, 

The One, the Good, in whom we see, 

On one side the Divinity, 

On the other our humanity. 

The two combined in unity ; 

Divinity 'fore Thought subsists 

But in unity with man exists," 
Abammon thus summed up the whole. 

434 

A genius wrote the Hamlet play, 
To him we proudly reverence pay. 
Who acts the melancholy Dane 
He too, our homage deep may gain. 
But what of Calvary's tragedy? 
The Drama of all history ! 
Can man from Hamlet wisdom learn, 
And JESUS not cause his heart to burn? 
Alas ! So runs the world, they say. 
147 



Surf Xlnes 

435 

Three holy kings of magic came 

Once to a Babe in Bethlehem. 
When called from Egypt, He 'd learned well 
What Temple doctors could not tell. 
He perfect was, e'en to the loss 
Of His dear life upon the cross. 
Thus " Christ-ened," unto Him was given 
A name o*er all in earth or heaven — 

Now millions bow before that name I 

436 

His Soul, one was, with God the Father, 
Each man on earth He called his brother. 
He named us " Branches of the Vine." 
And with us supped on Bread and wine — 
His " Body and His Blood," He said, 
As wrath of man broke on His head. 
A Judas realized His fears. 
And Peter fought, and shed hot tears. 
Like to this Man was e'er another I 

437 

Though Jesus persecution knew 

At hands of Roman and of Jew, 
He never thought or knew or felt 
Worse pain than Inquisition dealt. 
God's Christ reveals to man Our Father 
And shows each man to all as brother. 
Whoe'er with malice gives distress. 
Him Christ 'fore God will ne'er confess. 

By love Christ's Church Old Rome o'erthrew. 
148 



Sxxtt Xinc0 

438 

With Christ-in-God, to " sympathize," 

Impossible is to human eyes. 
Great souls have often given life 
Devotedly in deadly strife. 
Of Jesus, shedding bloody tears, 
No feeling mind indifferent hears. 
God's Christ, in Jesus incarnate, 
Sustained Him through His mortal state. 

Thus Jesus, Way, Truth, Life supplies. 

439 

The Words of Jesus face us still; 

He came (as Lord Christ) to fulfill. 
The " clay and spittle," was not His, 
T was used by priests of Semiramis. 
The " Heart of Virgin pierced by sword " 
Like Easter, comes from Astarte*s Word. 
Our Protestant Testament at home 
Holds much we " heathen " see in Rome ! 

Thus, strain at gnats, men ever will. 

440 

E'en " El " Osiris (L'azarus) 

Though then deemed dead (as now by us), 
But slumbered, to our dear Lord's eyes. 
Who loved him, wept and bade him rise. 
Then Jesus prayed not for God's ear, 
" But that those standing by might hear." 
Not oft His kingdom's mysteries 
Did Jesus thus show to common eyes, — 

'T was with disciples He 'd them discuss. 
149 



Surt %inc6 



441 



Old Testament in Adon doth Christ disclose, 
Through Jesus, man the Father knows. 
St. Paul (once by Gamaliel taught) 
Returning from Arabia, brought 
Word what he *d found " for ages hid; 
Christ, glory's hope. Gentiles amid." 
Eusebius says Christ oft did appear 
When earth was overwhelmed with fear — 
"Inform of man God's Christ then shows.'' 

442 

O Church of Christ, thou river vast. 
Whose waves shall flow while Time doth last, 
Thy mighty current yet doth pour 
Through the same channels as of yore. 
Thy waters bear bright golden sands 
Through many climes and many lands. 
And e*en have overflowed their bounds 
In many pools on alien grounds, 
Both now and in all ages past. 

443 

In thee the continuity 

Of noblest human thought we see. 
Kingdoms and peoples come and go, 
Their mind and soul through thee we know. 
As now thy sons love one another. 
So each must love his ancient brother. 
Both Time and Space thou dost remove, 
And bind all ages fast in love. 

Thou art the flower of history. 
150 



Surt Xlnes 



From east to west, from pole to pole, 
The Bread of Life thou feed'st the soul. 
Thou bind'st us to our loved ones gone 
To that bright realm where God 's the Sun. 
By rite and ceremony, still. 
Thou dost inspire the human will 
With love of God and love of man, 
As ancient holy men did plan, 
Inspired by God*s light in the soul. 

445 

O Church of Christ! Through ages past 
Man's frailties over thee have cast 
A smoke and pall of ignorance, 
That hardly left to thee a chance. 
But this best proves Christ's promise sure, 
That, built on rock, thou shalt endure ; 
For now again thou dost emerge 
Full able to withstand the surge, 
While human rage 'gainst thee shall last. 

446 

There never was a time when all 
Mankind would hearken to thy call; 
No age such millions saw as now 
With reverence before thee bow. 
Internal differences and strife 
No longer peril human life. 
More Christ-like Christians live each day 
In faith that God wrongs will repay. 
Now, pagan empires yield or fall. 
151 



Surf %inc5 

447 

O Holy Church ! Thou witness, true 

Of all the best, man ever knew; 
By creed and form and mystic rite. 
Floating high truths through darkest night; 
The simplest child who follows thee, 
At one with sage and seer may be ; 
And sweet and pure through life may go. 
With conscience clean as driven snow, 

And spirit bathed in heaven's dew. 

448 

We love thy altar and thy dome, 
Thy lectern, with the sacred tome ; 

Thy lofty arch and buttressed pile. 

Thy storied panes and hallowed aisle. 

A Presence high is surely felt 

By all who have devoutly knelt 

Communing with the God within 

Our very soul. His grace to win. 
T is here the soul finds her true home. 

449 

Eternal God ! We worship Thee 
Though veiled to sight in mystery. 

The sole reality we know 

Behind this fair world's fleeting show. 

The Essence of all Being, Thou, 

Whence Conscious Life through Time doth flow 

Throughout all Space or far or near; 

'Fore whom we bow in love and fear; 
We live and move and breathe in Thee. 
152 




" A Presence high is surely felt 
By all who have devoutly knelt — " 



Sutt %incs 



450 



Eternal Son of God, His Word 
In Thee, incarnate, blessed Lord ! 

Who patiently did*st suffer all, 

Before Thee on our knees we fall. 

Within each heart. Thou, Christ, dost dweU— 

Its Lord (if heaven), its Judge (if hell). 

Thy teaching shows us how we may 

Resist all evil, day by day. 
If we but speak Thy mighty Word. 

451 

O Holy Ghost! in substance One 

With God the Father, God the Son, 
Thy emblem is the brooding Dove, 
Thy witness in our hearts is Love. 
'T is peace on Thee, within, to rest 
With faith of nursing child at breast. 
Babe asks not what, or whence the force, 
It simply prays and seeks the source. 

O crush our pride ere life is done ! 

452 

Great Triune God! all thinkers see 

Where'er there 's thought, there 's One in Three. 

Philosophy doth naught else teach 

Than what The Faith puts in our reach. 

Our conscious self Thou leavest free; 

Subconsciously, we live in Thee. 

Let not our souls lose liberty, 

Self-severed from the psychic sea 
Whose waves roll evermore in Thee! 
153 



IDaleMctori? 

Of Bbammon tbe J£d1?Ptian to porpbi^ri? 

" I pray all holy angels to bestow upon me and thee 
the unchanging safeguard of true conceptions; and 
likewise to implant in us forever the everlasting truth, 
and to provide for us a participation of more perfect 
conceptions in relation to the Divine Being, in whom 
the most blessed consummation of all things good is set 
before us." 



154 



JSibltograpbi? 

The modes of subconscious evocation and spiritual illumination 
used in the sacred {i.e. secret) rites are shown in Jamblichus, " On 
the Eg3rptian Mysteries " (translated by Dr. Wilder). Genuine and 
counterfeit arts of healing (white and black magic) are described 
in Ennemoser*s " History of Magic." The further bibliography of 
" Surf Lines " is supplied by the Bible, read here attentively but 
sunply as an epic, as one reads the " Iliad," " ^neid," " Divine 
Comedy," and "Paradise Lost"; Eusebius' "Ecclesiastical His- 
tory"; Haldane*s "Pathway to Reality," Spencer's "First Prin- 
ciples of Philosophy," and the works of Hegel, Schopenhauer, 
A, R. Wallace, and Bergson. 



155 



3 1 1912 



